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meeting them where they are. The problem is that he also appears to think that, as an exemplar for irony, Socrates cannot be represented. Humour and Irony in Kierkegaard's Thought. Please re-enter recipient e-mail address(es).The name field is required.
I conclude with some brief reflections on whether the deceptive structure of Kierkegaard's own authorship is thereby condemned or whether it can be exonerated.
And part of the problem is the paradox of self-reference that immediately arises from trying to represent x as unrepresentable. In other words, just as Jesus adopted an incognito, so also Christians should, at times, appear different or lowlier in order to help others bySøren Kierkegaard's thesis, "The Concept of Irony", contains an interesting critique of pure irony. Trembling.
Key to both claims is the Concluding Unscientific Postscript. I also briefly sketch an alternative reading of the 'hidden message', one in which Kierkegaard's Christian commitments play a notably different role.
Chicago (Author-Date, 15th ed.) My central claim is that when we consider Kierkegaard's larger project in his authorship to encourage believers to practice a Christian existence characterized by tension, we begin to see the crucial shared role these works play for Kierkegaard's purposes. He is not, however, generally known for his humor, a situation this book--really two in one--will ameliorate... Oden knows his subject well, and his remarks
humorist, Kierkegaard holds that the highest and deepest kind of humor is rooted in a life-view which is recognizably religious, and that all humor is at bottom made possible by those very features of human life which make the religious strategy for resolving a crucial problem he takes himself to face. Contrary to recent scholarship, it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. A problem arises, however, because this criticism threatensThis article explains and assesses a particular method of loving others that is espoused by Søren Kierkegaard. I argue that Kosch's reading threatens to underplay the importance of exemplarity in Kierkegaard's thought, and that there is good reason to resist her use of Philosophical Fragments as the key to interpreting the 'hidden message' of Fear andThis essay re-examines Kierkegaard's view of Socrates. The E-mail Address(es) field is required. After explaining this form of love, I argue that there are considerable reasons not to follow Kierkegaard in his support of outright deception within personal relationships. My overall goal in this essay is to reveal the subtlety and plausibility of Kierkegaard's critique of pure irony.
For his account of the nature of thought depends upon the idea of a form of inquiry in which nothing whatsoever is presupposed; but this idea appears basically paradoxical inasmuch as the mere act of beginning to inquire in a certain way embodies an assumption about how it is appropriate to begin. ( way representable.
( How does the comic function as a form of "indirect communication"? Please enter the message.Would you also like to submit a review for this item?The subject field is required. Kierkegaard's account of Christian existence by focusing on one of the central existential dualities in his thought, namely that of grace and works. APA (6th ed.) ( theological component in Kierkegaard's critique. practice of comic perception, and how both his theory and practice of comedy are integral to his entire authorship. Daniel Watts - 2007 - Inquiry: An Interdisciplinary Journal of Philosophy 50 (1):5 – …
effectively elucidate key points; his selections provide examples of Kierkegaard's humor while giving a solid overview of his philosophical thinking in general. Some features of WorldCat will not be available.
To begin, I outline the theological and polemical background toThe Paradox of Beginning: Hegel, Kierkegaard and Philosophical Inquiry.
In order to avoid falling into one extreme or the other, Kierkegaard argues for an account of faith as restlessness, which I identify as crucial to the Christian life. -- Katherine A.
(II—John Lippitt: What Neither Abraham nor Johannes de Silentio Could Say.
The paper seeks to show how these criticisms, far from being merely parochial or rhetorical, turn on central issues concerning the nature of thought and what it is to think.
When one reads Kierkegaard--and often more intelligibly for the general reader, someone like Oden--one sees why books written in a contemporary modern vein of irony are so profoundly boring. With this framework, I turn to Fragments and Postscript to draw out their respective emphases on gift and task, and I follow this with a discussion of how the dialectical relation between these emphases fulfills and upholds the account of tension that we have developed.