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By Søren Kierkegaard, Howard V. Hong, Edna H. Hong

In Philosophical Fragments the pseudonymous writer Johannes Climacus explored the query: what's required to be able to transcend Socratic recollection of everlasting principles already possessed by way of 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. straight away ironic, funny, and polemical, this paintings takes at the "unscientific" type of a mimical-pathetical-dialectical compilation of principles. while the circulate within the prior pseudonymous writings is clear of the classy, the stream in Postscript is clear of speculative proposal. Kierkegaard meant Postscript to be his concluding paintings as an writer. the next "second authorship" after The Corsair Affair made Postscript the turning aspect 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 quantity ends with an addendum during which Kierkegaard recognizes and explains his relation to the pseudonymous authors and their writings. the second one quantity comprises the scholarly gear, 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 1)

Sample text

Then he learns to render unto Caesar what is Caesar’s20—his admiration unto the renowned person—but he also learns to hold fast to his issue despite all celebrities. The scholarly introduction distracts by its very erudition, and it looks as if the issue had been formulated the moment the learned research had reached its peak, that is, as if learned and critical striving toward perfection were identical with striving toward the issue. [VII 6] The systematic process promises everything and keeps nothing at all.

Has he won the right to exempt himself from the responsibility for not being a believer? Not at all. That is, because these books are not by these authors, are not authentic, are not integri [complete], are not inspired (this cannot be disproved, since it is an object of faith), it does not follow that these authors have not existed and, above all, that Christ has not existed. To that extent, the believer is still equally free to accept it, equally free, please note, because if he accepted it by virtue of a demonstration, he would be on the verge of abandoning the faith.

In another sense, the sequel could become endless in proportion to the learnedness and erudition of the one who clothed the issue in historical dress. 18 But the dialectical is nevertheless the vital power in the issue. If the issue is not dialectically clear, if, on the other hand, rare learning and great acumen are expended on particulars—the issue becomes only more and more difficult for the dialectically interested person. There is no denying that, in terms of thorough erudition, critical acumen, and organizational skill, much superb work has been accomplished in regard to that issue by men for whom the present author has a deep veneration and whose guidance in those student days he had wished himself capable of following with greater talent than he possesses, until, with mixed feelings of admiration for the experts and of despondency in his abandoned, doubting distress, he thought he had discovered that, despite those excellent efforts, the issue was not being advanced but suppressed.

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