By Simon D. Podmore
Simon D. Podmore claims that changing into a self prior to God is either a divine reward and an worried legal responsibility. sooner than we will understand God, or ourselves, we needs to come to a second of popularity. How this involves be, in addition to the phrases of such acknowledgment, are labored out in Podmore’s robust new analyzing of Kierkegaard. As he provides complete attention to Kierkegaard's writings, Podmore explores subject matters corresponding to melancholy, nervousness, depression, and religious trial, and the way they're damaged by way of the triumph of religion, forgiveness, and the affection of God. He confronts the abyss among the self and the divine with the intention to know how we will be able to come to understand ourselves with regards to a God who's it appears so utterly Other.
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Extra info for Kierkegaard and the self before God : anatomy of the abyss
Fortvivlelse and Verzweifeln share a common structure: the root of both words is the word for “doubt” (Dn. tvivl / Gn. Zweifel), while both prefixes denote intensification (Dn. for- / Gn. ” However, Kierkegaard’s use of the word suggests more than the cognitive activity of doubting (as his unfinished biography of 20â•… kierkegaard and the self before god the pseudonym Johannes Climacus, subtitled A Life of Doubt, attests to). As Gregory Beabout explains, “The movement from doubt to despair, from tvivl to fortvivlelse, is not made by a quantitative increase in one’s cognitive powers.
While Dyb often denotes empty space or depth, Afgrund evokes the intangible and paradoxical presence of something exceeding mere “emptiness” (Tomhed). As such, “abyss” can refer not only to spatial separation but also to that which is dramatically groundless, bottomless, fathomless, inscrutable (uudgrundelige)—hence Johannes Climacus’s invocation of the word when describing, in Philosophical Fragments, how “humanly speaking, consequences built upon a paradox are built upon the abyss [Afgrund]” (PF, 98).
Evidently, even Kierkegaard is—at the beginning of his authorship the inner abyss â•… 15 at least—culpable of believing that Socrates originated the notion of selfhood. As Kierkegaard declares in his 1841 dissertation The Concept of Irony: With Constant Reference to Socrates, “The phrase ‘know thyself ’ means: separate yourself from the other. Precisely because this self did not exist prior to Socrates” (CI, 177). ” Socrates, as Kierkegaard saw him, “isolated” and “abandoned” the individual of his own time with his dialectical method.
Kierkegaard and the self before God : anatomy of the abyss by Simon D. Podmore