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Book by Kierkegaard, Soren
- Sales Rank: #3241131 in Books
- Brand: Brand: Joanna Cotler Books
- Published on: 1978-01
- Original language: English
- Number of items: 1
- Binding: Paperback
- Used Book in Good Condition
Most helpful customer reviews
4 of 4 people found the following review helpful.
The summa of a singularity
By Shalom Freedman
This is one of the master's most accessible works. Kierkegaard takes a summary look at his life- work at what he has tried to achieve as a writer. His contention is that from the beginning all his masks and poses, all his ironic gestures were made for one purpose only to waken Christendom to the meaning of what it is to be a true Christian. The life example is the teaching, and the teaching is of an attempt to inwardly relate to God, and live his life as life of total dedication to God.
One does not have to be a Christian to be moved by the example, by the great power of mind, by the sense of play with literary forms, by the gift of language, by the originality in thought, and by the unique way of making his own story into literature.
0 of 0 people found the following review helpful.
KIERKEGAARD EXPLAINS WHAT LAY BEHIND HIS AUTHORSHIP
By Steven H Propp
Kierkegaard (1813-1855) was a Danish philosopher, theologian, poet, social critic, and religious author, who was the first existentialist philosopher. He wrote many other books, including Philosophical Fragments, Fear & Trembling; The Sickness Unto Death, Concluding Unscientific Postscript, Attack upon Christendom, The Concept of Irony, The Concept of Dread, Training in Christianity, Christian Discourses, Either/Or, etc.
He wrote in the Introduction to this book [written in 1848, but only published posthumously], “In my career as an author, a point has now been reached where it is permissible to do what I feel a strong impulse to do and so regard as my duty---namely, to explain once and for all, as directly and frankly as possible, what is what: what I as an author declare myself to be… There is a time to be silent and a time to speak. So long as I considered the strictest silence my religious duty I strove in every way to preserve it… What I have done in that way has been misunderstood, has been explained as pride, arrogance, and God knows what…
“But the reason I considered silence my duty was that the authorship was not yet at hand in so complete a form that the understanding of it could be anything but misunderstanding. The contents of this little book affirm, then, what I truly am as an author, that I am and was a religious author, that the whole of my work as an author is related to Christianity, to the problem ‘of becoming a Christian,’ with a direct or indirect polemic against the monstrous illusion we call Christendom, or against the illusion that in such a land as ours all are Christians of a sort…
“What I write here is for orientation. It is a public attestation; not a defense or an apology. In this respect, truly, if in no other, I believe that I have something in common with Socrates… It goes without saying that I cannot explain my work as an author wholly, i.e., with the purely personal inwardness in which I possess the explanation of it. And this in part because I cannot make public my God-relationship… I cannot wish… to obtrude upon any one what concerns only my private person---though naturally there is much in this which for me serves to explain my work as an author.”
He wonders, “What does it mean that all these thousands and thousands call themselves Christians as a matter of course?...People who perhaps never once enter a church, never think about God, never mention His name except in oaths! People upon whom it has never dawned that they might have any obligation to God… yet all these people, even those who assert that no God exists, are all of them Christians, call themselves Christians, are recognized as Christians by the State, are buried as Christians by the Church, are certified as Christians for eternity!” (Pg. 22-23)
He explains, “Assuming that Christendom is a prodigious illusion, that it is a vain conceit for the many who call themselves Christians, there seems to be every probability that the illusion we are now talking about is exceedingly common… So if a religious author wishes to deal with this illusion, he must be at the same time an aesthetic and a religious author. But one thing above all he must not forget… that what must come decisively to the fore is the religious. The aesthetic works remain only a means of communication; and for those who may possibly need it… it serves as a proof that it is impossible to explain the religious production by the notion that the author has become older; for it is in fact simultaneous, and surely one has not grown older simultaneously.” (Pg. 32-33) He adds , “So then when a religious author … whose all-absorbing thought is the task of becoming a Christian would do all that he possibly can to make people take notice… he must begin as an aesthetic writer and up to a definite point he must maintain this role. But there is necessarily a limit; for the aim of it is to make people take notice…” (Pg. 38-39)
He admits, “If Copenhagen ever has been of one opinion about anybody, I venture to say that it was of one opinion about me, that I was an idler, a dawdler… a frivolous bird, intelligent, perhaps brilliant, witty, &c.---but as for ‘seriousness,’ I lacked it utterly. I represented… the subtlest form of pleasure-seeking… on the other hand, I was prodigiously witty and interesting. When I look back upon that time, I am almost tempted to make some sort of apology to the people… in the community.” (Pg. 50-51)
He summarizes, “now as for me, the author, what… is my relation to the age? Am I perhaps the ‘Apostle’? Abominable! … I am a poor insignificant person. Am I then the teacher, the educator? No, not that at all; I am he … whose authorship expresses what it is to be educated to the point of becoming a Christian… but I am not a teacher, only a fellow student.” (Pg. 75)
He states, “Before my real activity as an author began there was an occurrence… I cannot elucidate this … more particularly… I can only beg the reader not to think of revelations or anything of the sort, for with me everything is dialectical.” (Pg. 83)
He says, “To become a crowd, to collect a crowd about one, is on the contrary to affirm the distinctions of human life. The most well-meaning person who talks about these distinctions can easily offend an individual. But then it is not the crowd which possesses power, influence, repute, and mastery over men, but it is in the invidious distinctions of human life which despotically ignore the single individual as the weak and impotent, which in a temporal and world interest ignore the eternal truth---the single individual.” (Pg. 118-119)
For anyone wanting to know more about Kierkegaard, this book will be “must reading” (even if one suspects a bit of “revising history” in his account).
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