Concluding Unscientific Postscript to Philosophical Fragments
by Søren Kierkegaard
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Contents include:ForewordEditor's PrefaceIntroduction by the EditorPrefaceIntroductionBOOK ONE: The Objective Problem Concerning the Truth of ChristianityIntroductory RemarksChapter I: The Historical Point of View 1. The Holy Scriptures 2. The Church 3. The Proof of the Centuries for the Truth of ChristianityChapter II: The Speculative Point of ViewBOOK TWO: The Subjective Problem, The Relation of the Subject to the Truth of Christianity, The Problem of Becoming a ChristianPART ONE: show more Something About LessingChapter I: An Expression of GratitudeChapter II: Theses Possibly or Actually Attributable to Lessing 1. The subjective existing thinker has regard to the dialectics of the process of communication 2. The existing subjective thinker is in his existential relation to the truth as negative as he is positive; he has a much humor as he has essential pathos; and he is constantly in process of becoming, i.e. he is always striving 3. Lessing has said that accidental historical truths can never serve as proofs for eternal truths of the reason; and that the transition by which it is proposed to base an eternal truth upon historical testimony is a leap 4. Lessing has said that, if God held all truth in His right hand, and in His left the lifelong pursuit of it, he would choose the left hand A. A logical system is possible B. An existential system is possiblePART TWO: How the Subjectivity of the Individual Must be Qualified in Order that the Problem May Exist for HimChapter I: The Task of Becoming Subjective. The conclusion that would be forced upon ethics if the attainment of subjectivity were not the highest task confronting a human being-Considerations left out of account in connection with the closer understanding of this-Examples of thinking directed towards becoming subjectiveChapter II: The Subjective Truth, Inwardness; Truth is Subjectivity Appendix. A Glance at the Contemporary Effort in Danish LiteratureChapter III: Real or Ethical Subjectivity-The Subjective Thinker 1. Existence and Reality 2. Possibility as higher than Reality-Reality as higher than Possibility-Poetic and Intellectual Ideality-Ethical Ideality 3. The Simultaneity of the Individual Factors of Subjectivity in the Existing Subject-The Constrast between this Simultaneity and the Speculative Process 4. The Subjective Thinker-his Task, his Form, his StyleChapter IV: The Problem of the Fragments: How can an Eternal Happiness be based upon Historical Knowledge?Section I. For Orientation in the Plan of the Fragments 1. That the point of departure was taken in the pagan consciousness, and why 2. The importance of a preliminary agreement concerning what Christianity is, before there can be any question of mediating between Christianity and speculative thought. The absence of such an agreement favors the proposal of medication, while at the same time making any mediation illusory; the presence of such an agreement precludes mediation 3. The problem of the Fragments viewed as a problem, introductory not to Christianity, but to becoming a ChristianSection II. The Problem Itself. The eternal happiness of the individual is decided in time through the relationship to something historical, which is furthermore of such a character as to oinclude in its composition that which by virtue of its essence cannot become historical, and must therefore become such by virtue of the absurdA. Existential Pathos 1. The Initial Expression for Existential Pathos: the absolute direction (respect) toward the absolute telos, expressed in action through the transformation of the individual's existence Aesthetic Pathos-The deceptiveness of the principle of mediation-The medieval monastic movement-The simultaneous maintenance of an absolute relationship to the absolute telos and a relative relationship to the relative ends 2. The Essential Expression for Existential pathos: Suffering-Fortune and misforutne as the expression for an aesthetic view of life, in constradistinction to suffering as the expression of a religious view (illustrated by reference to the religious discourse)-The Reality of suffering (humor)-The reality of suffering in the last instance as evidence for the possession by the existing individual of a relationship to an eternal happiness-The illusion of religiosity-The category of Anfechtung-The primary ground and significance of the religious suffering: The dying away from the life of immediacy while still remaining in the finite-An edifying divertisement-Humor as an incognito for religiosity 3. The Decisive Expression for existential pathos: Guilt-That the investigation goes backward instead of forward-The eternal recollection of guilt is the highest expression for the relation between the consciousness of guilt and an eternal happiness-Lower expressions for the consciousness of guilt, and corresponding forms of satisfaction-Self-imposted penance-Humor-The religiosity of hidden inwardnessIntermediate Clause between A and BB. The Dilectical 1. The dialectical contradiction which constitutes the breach: to expect an eternal happiness in time through a relationship to something else in time 2. The dialectical constradiction that an eternal happiness is based upon something historical 3. The dialectical contradiction that the historical fact here in question is not a simple historical fact, but is constituted by that which only against its nature can become historical, hence by virtue of the absurdAppendix to B. The retroactive effect of the dialectical upon the pathetic, and the factor simultaneously present in the pathos (a) The consciousness of sin (b) The possibililty of offense (c) The smart of sympathyChapter V. Conclusion. About Childish ChristianityAppendix. For an Understanding with the ReaderFirst and Last DeclarationNotes IndexOriginally published in 1941.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. show lessTags
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Despite its usual Kierkegaardian wordiness, this book is insightful and ultimately successful. Kierkegaard's opposition to Hegel's ideas is a central theme. Other important concepts are also present, particularly in relation to death. This book is an excellent source for Kierkegaard's early existentialist ideas. Along with Rilke, I would suggest reading it, particularly his book The Notebooks of Malt Laurids Brigge.
K's being repetitive and wordy kind of reaches its climax here! It is less tolerable than in, e.g., 'Either/Or' or his diary as it should be hard-core philosophy. But K moves me also because of his vulnerability and self-obsession, even in his hardest-core philosopher self.
Like all the Hong translations of S.K., this is no exception. I actually found this book more interesting than Fear and Trembling, but it's difficult to get a sense of the flow of argument in SK's work, mostly because there doesn't seem to be any. I think this is part of the point of SK's style. If not, then I seem to have completely missed something (I wouldn't be surprised at this).
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Author Information
631+ Works 33,116 Members
Born in Copenhagen, Denmark, Søren Kierkegaard was the son of a wealthy middle-class merchant. He lived all his life on his inheritance, using it to finance his literary career. He studied theology at the University of Copenhagen, completing a master's thesis in 1841 on the topic of irony in Socrates. At about this time, he became engaged to a show more woman he loved, but he broke the engagement when he decided that God had destined him not to marry. The years 1841 to 1846 were a period of intense literary activity for Kierkegaard, in which he produced his "authorship," a series of writings of varying forms published under a series of fantastic pseudonyms. Parallel to these, he wrote a series of shorter Edifying Discourses, quasi-sermons published under his own name. As he later interpreted it in the posthumously published Point of View for My Work as an Author, the authorship was a systematic attempt to raise the question of what it means to be a Christian. Kierkegaard was persuaded that in his time people took the meaning of the Christian life for granted, allowing all kinds of worldly and pagan ways of thinking and living to pass for Christian. He applied this analysis especially to the speculative philosophy of German idealism. After 1846, Kierkegaard continued to write, publishing most works under his own name. Within Denmark he was isolated and often despised, a man whose writings had little impact in his own day or for a long time afterward. They were translated into German early in the twentieth century and have had an enormous influence since then, on both Christian theology and the existentialist tradition in philosophy. (Bowker Author Biography) show less
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- Canonical title
- Concluding Unscientific Postscript to Philosophical Fragments
- Original title
- Afsluttende uvidenskabelig Efterskrift
- Original publication date
- 1843
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- Philosophy, Religion & Spirituality, Nonfiction
- DDC/MDS
- 201 — Religion The Bible & Christianity Religious mythology, general classes of religion, interreligious relations and attitudes, social theology
- LCC
- B4373 .A472 .E5 — Philosophy, Psychology and Religion Philosophy (General) By period Modern By region or country
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