Cambridge Core – Philosophy Texts – Kierkegaard: Concluding Unscientific Postscript. Cambridge Core – Theology – Kierkegaard’s ‘Concluding Unscientific Postscript’ – edited by Rick Anthony Furtak. One of the most noteworthy features of Kierkegaard’s Concluding Unscientific Postscript: A Critical Guide is that it lives up to its subtitle.

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According to Climacus, all objective knowledge is subject to doubt. The dozen essays collected here none penned by a Dane, interestingly speak to the largest themes of this notoriously difficult and overlong work and stay admirably focused on what the reader needs to keep in mind very generally to come to grips with the text.

We would then obtain: This is so both for subjective reasons — the Christian must contend not just with ignorance, but with sin — and for objective reasons: Finally — in a grand show of obedience to this same principle — the book ends by revoking itself in an appendix Certainly Tillich, who is often critical of Hegel, nearly always speaks in praise of Kierkegaard, and he gives such an important place in his own thinking to the category of existence that he seems at times to be travelling in the Danish thinker’s footsteps.

Emil Brunner mentioned Kierkegaard 51 times in his book Man in Revolt and wrote a semi-serious parody of Kierkegaard’s idea of truth as subjectivity by making truth objectivity in You can help Wikipedia by expanding it. I conclude with some thoughts as to topics that might be explored in greater depth in future scholarship.

The work is a poignant attack against Hegelianismthe philosophy of Hegelespecially Hegel’s Science of Logic.

S. Kierkegaard Concluding Unscientific | Valentina Cizmar –

Retrieved from ” https: This turns out to require some account of the content of Christian faith. Here is Hannay’s version in full: To his great credit, Hannay resists this temptation unfailingly.

Johannes Climacus means “John of the Ladder”; it kierkegaarv the sobriquet of a sixth-century abbot, author of the meditative guide The Ladder of Divine Ascent. Oxford UP,pp. He labors to make Kierkegaard as intelligible as possible to those of us who cannot consult the original, and he is unafraid to recast phrases, and even whole sentences, where this aim demands it.


It is an inevitable consequence of the objectivist conception of truth: In the original, i Sandhed serves as an adverbial phrase modifying the verb “prays” [ beder ]; it does not imply anything about the identity of the object of prayer. Subjective truth is essential or ethico-religious truth.

Concluding Unscientific Postscript to Philosophical Fragments – Wikiquote

But how cruel and false of you, I thought, if you use it to terrify others, perhaps upset every so many happy, loving lives that may very well be truly Christian. Kierkegaard shows that neither historically nor speculatively can we have objective knowledge of Christianity’s truth or of its untruth.

I nonetheless recommend this edition highly. David Law also indirectly joins in this debate in his piece when he writes that Although Climacus repeatedly states that Christianity is not a doctrine but an existence-communication, this should not be taken to mean that he holds that Christianity lacks doctrinal content. Once again, Hannay provides enough starting information to allow the reader to begin connecting Kierkegaard’s argumentative dots. For my part, as much as Mooney contributes to developing this key theme, more work could yet be done here to articulate the particulars.

Any god would do. The book also includes a useful chronology, a well-chosen list of recommended secondary works, and helpful translator’s notes alongside the text. In particular, Climacus can grasp the contours of a religious world-view, and even insert himself hypothetically into such a world-view for the sake of ridiculing the world outside of it, all without committing to that world-view himself.


In Kierkegaard’s usage, the name is likely meant to echo the Postscript ‘s own ladder-like attempt to use reason to scale the heights of a Christianity that defies understanding. The work is also famous for its dictum, Subjectivity is Truth. This may take a bit of getting used to, but it is an ingenious way to avert confusion. If a second edition is issued, I suggest that such references be added.

Inability to address all of them does not imply any criticism of those that space demands I omit. However, unlike his other pseudonymous works, Kierkegaard attaches his name as editor to this work, showing the importance of the Postscript to Kierkegaard’s overall authorship.


unscientifid There have so far been three discernible phases — three stages, appropriately enough — in the enterprise of translating Kierkegaard into English. But that would make the identity of the prayer’s addressee utterly irrelevant to the prayer’s status as authentic or inauthentic. And Kierkegaard himself should not be called the father of modern existentialism. Its spearhead was Walter Lowrie, an Episcopal minister who cast himself as Kierkegaard’s “missionary”, and promoted Kierkegaard’s vision of faith as a bulwark against liberal theology.

For these reasons, Hannay’s Postscript is not merely the book’s best English translation yet; it is also the most inviting and accessible. Piety persuasively supports her conclusion with a detailed analysis of the different senses of kierkegaaed at work in the Postscript. In what follows I touch on some of the essays that resonated most powerfully on my reading, in part doubtless because they speak to my own interests in the text.

The first total opponent of Hegel’s standpoint was Soren Kierkegaard, father of modern existentialism. I have often taken exception to anyone who was a sinner in the strictest sense and then promptly got busy terrifying others.


Aesthetically, it is a masterpiece: Over the course of its nearly pages, the Postscript works to demolish and replace a conventional view of Christianity on which being a true Christian is a matter of objective concern: But no birth is without birth-pangs and no revelation is without an experience of suffering. He says “a logical system is possible, but an existential system is impossible.

As the Postscript nears its climax, it struggles to pinpoint the distinction between true Christianity and other forms of life. The receiver must experience or have experienced what is being communicated, not just hear it.

The object is the truth.