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A major re-evaluation of the complex relations between the philosophies of Kierkegaard and Hegel.
This book, written by the eminent Kierkegaard scholar Niels Thulstrup, provides the first comprehensive treatment of this issue. Presented here in translation from the Danish, the work makes available materials that heretofore have been nearly inaccessible to most American scholars and to many Europeans as well. Originally published in 1980. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Taylor (humanities and religion, Williams College, Massachusetts) reconsiders the two philosophers based on the notion that all modern philosophy lies between the poles of their thought. He has added a new introduction to the 1980 original edition.
In many histories of modern ethics, Kant is supposed to have ushered in an anti-realist or constructivist turn by holding that unless we ourselves 'author' or lay down moral norms and values for ourselves, our autonomy as agents will be threatened. In this book, Robert Stern challenges the cogency of this 'argument from autonomy', and claims that Kant never subscribed to it. Rather, it is not value realism but the apparent obligatoriness of morality that really poses a challenge to our autonomy: how can this be accounted for without taking away our freedom? The debate the book focuses on therefore concerns whether this obligatoriness should be located in ourselves (Kant), in others (Hegel) or in God (Kierkegaard). Stern traces the historical dialectic that drove the development of these respective theories, and clearly and sympathetically considers their merits and disadvantages; he concludes by arguing that the choice between them remains open.
The purpose of this collection of papers is to introduce English speaking philosophers and theologians to something of the variety of the contemporary debate about the religious relevance of Hegel's thought. It is published in the hope that it will appeal not only to specialised students of Hegel's Philosophy of Religion but to a wide audience of scholars interested in Hegel's thought as a whole. The volume grew out of the 1987 Oxford conference on Thought and Faith in the Philosophy of Hegel, but has since developed beyond the confines of the original conference programme. The programme of the conference consisted of five major papers on different aspects of Hegel's religious thought and its reception, followed by a somewhat shorter commentary delivered by another scholar in the same field. This basic format has been retained, but a number of the commentaries have been extended or rewritten and an entirely new piece by Kurt Meist has been commissioned for the purpose of this collection. The volume includes studies of the Lectures on the Philosophy of Religion and the Phenomenology, as well as pieces dealing with the theological relevance of Hegel's philosophy of history and Kierkegaard's attack on Hegel. It con cludes with an examination of the relevance of Hegel's doctrine of absolute Spirit to the modern defence of his philosophy as a whole.
Although Karl Marx and Søren Kierkegaard are both major figures in nineteenth-century Western thought, they are rarely considered in the same conversation. Marx is the great radical economic theorist, the prophet of communist revolution who famously claimed religion was the "opiate of the masses." Kierkegaard is the renowned defender of Christian piety, a forerunner of existentialism, and a critic of mass politics who challenged us to become "the single individual." But by drawing out important themes bequeathed them by their shared predecessor G. W. F. Hegel, Jamie Aroosi shows how they were engaged in parallel projects of making sense of the modern, "dialectical" self, as it realizes itself through a process of social, economic, political, and religious emancipation. In The Dialectical Self, Aroosi illustrates that what is traditionally viewed as opposition is actually a complementary one-sidedness, born of the fact that Marx and Kierkegaard differently imagined the impediments to the self's appropriation of freedom. Specifically, Kierkegaard's concern with the psychological and spiritual nature of the self reflected his belief that the primary impediments to freedom reside in subjectivity, such as in our willing conformity to social norms. Conversely, Marx's concern with the sociopolitical nature of the self reflected his belief that the primary impediments to freedom reside in the objective world, such as in the exploitation of the economic system. However, according to Aroosi, each thinker represents one half of a larger picture of freedom and selfhood, because the subjective and objective impediments to freedom serve to reinforce one another. By synthesizing the writing of these two diametrically opposed figures, Aroosi demonstrates the importance of envisioning emancipation as a subjective, psychological, and spiritual process as well as an objective, sociopolitical, and economic one. The Dialectical Self attests to the importance and continued relevance of Marx and Kierkegaard for the modern imagination.
Irony and Idealism investigates the historical and conceptual structure of the development of a philosophically distinctive conception of irony in early- to mid-nineteenth century European philosophy. The principal figures treated are the romantic thinkers Friedrich Schlegel and Novalis, Hegel, and Kierkegaard. Fred Rush argues that the development of philosophical irony in this historical period is best understood as providing a way forward in philosophy in the wake of Kant and Jacobi that is discrete from, and many times opposed to, German idealism. Irony and Idealism argues, against the grain of received opinion, that among the German romantics Schlegel's conception of irony is superior to similar ideas found in Novalis. It also presents a sustained argument showing that historical reconsideration of Schlegel has been hampered by contestable Hegelian assumptions concerning the conceptual viability of romantic irony and by the misinterpretation of what the romantics mean by 'the absolute.' Rush argues that this is primarily a social-ontological term and not, as is often supposed, a metaphysical concept. Kierkegaard, although critical of the romantic conception, deploys his own adaptation of it in his criticism of Hegel, continuing, and in a way completing, the arc of irony through nineteenth-century philosophy. The book concludes by offering suggestions meant to guide contemporary reconsideration of Schlegel's and Kierkegaard's views on the philosophical significance of irony.
Philosopher of the Heart is the groundbreaking biography of renowned existentialist Søren Kierkegaard’s life and creativity, and a searching exploration of how to be a human being in the world. Søren Kierkegaard is one of the most passionate and challenging of all modern philosophers, and is often regarded as the founder of existentialism. Over about a decade in the 1840s and 1850s, writings poured from his pen pursuing the question of existence—how to be a human being in the world?—while exploring the possibilities of Christianity and confronting the failures of its institutional manifestation around him. Much of his creativity sprang from his relationship with the young woman whom he promised to marry, then left to devote himself to writing, a relationship which remained decisive for the rest of his life. He deliberately lived in the swim of human life in Copenhagen, but alone, and died exhausted in 1855 at the age of 42, bequeathing his remarkable writings to his erstwhile fiancée. Clare Carlisle’s innovative and moving biography writes Kierkegaard’s life as far as possible from his own perspective, to convey what it was like actually being this Socrates of Christendom—as he put it, living life forwards yet only understanding it backwards.
In this book renowned philosopher Merold Westphal unpacks the writings of nineteenth-century thinker Søren Kierkegaard on biblical, Christian faith and its relation to reason. Across five books — Fear and Trembling, Philosophical Fragments, Concluding Unscientific Postscript, Sickness Unto Death, and Practice in Christianity — and three pseudonyms, Kierkegaard sought to articulate a biblical concept of faith by approaching it from a variety of perspectives in relation to one another. Westphal offers a careful textual reading of these major discussions to present an overarching analysis of Kierkegaard’s conception of the true meaning of biblical faith. Though Kierkegaard presents a complex picture of faith through his pseudonyms, Westphal argues that his perspective is a faithful and illuminating one, making claims that are important for philosophy of religion, for theology, and most of all for Christian life as it might be lived by faithful people.
Man is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation which relates itself to its own self, or it is that in the relation [which accounts for it] that the relation relates itself to its own self; the self is not the relation but [consists in the fact] that the relation relates itself to its own self. Man is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity; in short, it is a synthesis.