By Søren Kierkegaard
In Philosophical Fragments the pseudonymous writer Johannes Climacus explored the query: what's required which will transcend Socratic recollection of everlasting principles already possessed via the learner? Written as an afterword to this paintings, Concluding Unscientific Postscript is on one point a philosophical jest, but on one other it really is Climacus's characterization of the subjective thinker's relation to the reality of Christianity. instantly ironic, funny, and polemical, this paintings takes at the "unscientific" type of a mimical-pathetical-dialectical compilation of rules. while the flow within the past pseudonymous writings is clear of the cultured, the flow in Postscript is clear of speculative concept. Kierkegaard meant Postscript to be his concluding paintings as an writer. the next "second authorship" after The Corsair Affair made Postscript the turning element within the complete authorship. half one of many textual content quantity examines the reality of Christianity as an target factor, half the subjective factor of what's concerned for the person in turning into a Christian, and the amount ends with an addendum within which Kierkegaard recognizes and explains his relation to the pseudonymous authors and their writings. the second one quantity comprises the scholarly equipment, together with a key to references and chosen entries from Kierkegaard's journals and papers.
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Additional info for Concluding Unscientific Postscript to Philosophical Fragments, Volume 2 (Kierkegaard's Writings, Volume 12)
See Romans 8:26. fifty seven. Johann Melchior Goeze (1717-1786) was once Lessing’s opponent within the controversy over Lessing’s nameless variation of Hermann Samuel Reimarus’s Von dem Zwecke Jesu und seiner Jünger. Noch ein Fragment des Wolfenbüt-telschen Ungenannten (Berlin: 1774-77). See Lessing, “Eine Parabel …,” “Gotth. Ephr. Lessing’s nöthige Antwort …,” “Der nóthigen Antwort … Erste Folge,” “Axiomata . . . . Wider den Herrn Pastor Goeze in Hamburg,” “Anti-Goeze …,” Zur Theologie, Schriften, VI, pp. 3-224. See additionally JP III 2375-77, 2379, 2526, 2720, 3042, 3195 (Pap. X1 A 379, 449, 465; XI2 A 39, X4 A 335, X1 A 373, XI1 A 482, X1 A 401). fifty eight. See Plato, Symposium, 203 b-204 a; Opera, III, pp. 500-03; Heise, II, pp. 78-80; Dialogues, pp. 555-56 (Diotima conversing, as similar by way of Socrates): I’ll let you know, she acknowledged, although it’s quite a protracted tale. at the day of Aphrodite’s start the gods have been making merry, and between them used to be source, the son of Craft. And once they had supped. want got here begging on the door simply because there has been strong cheer inside of. Now, it occurred that source, having under the influence of alcohol deeply of the heavenly nectar—for this was once sooner than the times of wine—wandered out into the backyard of Zeus and sank right into a heavy sleep, and want, pondering that to get a toddler by means of source might mitigate her penury, lay down beside him and in time used to be dropped at mattress of affection. So Love grew to become the follower and servant of Aphrodite simply because he used to be begotten at the related day that she was once born, and extra, he was once born to like the attractive for the reason that Aphrodite is gorgeous herself. nonetheless, because the son of source and want, it's been his destiny to be continuously needy; neither is he soft and beautiful as so much people think, yet harsh and arid, barefoot and homeless, napping at the bare earth, in doors, or within the very streets underneath the celebrities of heaven, and continuously participating of his mother’s poverty. yet, secondly, he brings his father’s resourcefulness to his designs upon the attractive and the nice, for he's gallant, impetuous, and lively, a robust hunter, and a grasp of gadget and artifice—at as soon as desirous and whole of knowledge, a lifelong seeker after fact, an adept in sorcery, appeal, and seduction. he's neither mortal nor immortal, for within the house of an afternoon he'll be now, whilst all is going good with him, alive and blooming, and now loss of life, to be born back by way of advantage of his father’s nature, whereas what he earnings will continuously ebb away as quickly. So Love is rarely altogether in or out of want, and stands, additionally, halfway among lack of knowledge and knowledge. you need to needless to say not one of the gods are seekers after fact. they don't lengthy for knowledge, simply because they're wise—and why may still the clever be looking the knowledge that's already theirs? Nor, for that topic, do the ignorant search the reality or crave to be made clever. And certainly, what makes their case so hopeless is that, having neither attractiveness, nor goodness, nor intelligence, they're chuffed with what they're, and don't lengthy for the virtues they've got by no means ignored. fifty nine. See Plutarch, “Isis and Osiris,” 57-58, Moralia, 374; Kaltwasser, III, pp.