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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It is not composed of propositions or perceptions of the external world, but of introspection, experiences, and especially one’s relationship with God. Objective knowledge can be communicated directly. Its fruit is Kierkegaard’s Writingsthe comprehensively annotated Princeton edition of Kierkegaard’s complete works. Marilyn Gaye Piety Oxford: 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 the name of Christian faith Kierkegaard rejected not this or that element in Hegelianism but the whole, referring to it in mockery as c the System. Once again, Hannay provides enough starting information to allow the reader to begin connecting Kierkegaard’s argumentative dots.

This concerns the character of genuine prayer. Is it more essential that a prayer be genuine with regard to matters of “objective” concern — i. David Concludkng 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.

What is more, it brings Kierkegaard’s painstaking use of grammar, so central to his philosophical method, one step closer koerkegaard the English reader. Farewells are exchanged in the confidence that the sun will rise, that we will awake, that the world will return, that our friends will not enter cocnluding grave in the night — concludding as we know that a final farewell awaits, when there will be no tomorrow, when we will not awake, when the beloved will not return The second-stage Hong edition puts it similarly: We would then obtain: Ferreira contends that in order to make sense of the discrepancy one must read the Postscript as containing “both a quasi-sequel to the Crumbs which elaborated some claims effectively made in Crumbs and a postscript to Crumbs that provided a new and crucial supplement to Crumbs.

This fact can be a convenience, but it can also be a curse; in borderline cases, it tempts the translator to sacrifice English clarity for sharper surface echoes of the Danish. Henry Allison in fact argued for just such a Wittgensteinian reading of the Postscript.


This uunscientific the third and ongoing stage of Kierkegaard translation, which Podtscript cannot resist calling “aesthetic”. The Christian revelation is not a set of propositions, but a creative act of the individual who has been prepared to receive it in part by the very discipline of human idealism, and who through this creative act becomes a new creature.

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But his Danish critic attacked him for being the most consistent system-builder among system-builders. It seems to me that faith is about how we press on in full recognition of this fact, without invalidating through sentimentality the eventuality of death and other departures without return, or being kierksgaard by despair.

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. These are not oversights or criticisms of the essays collected here but concludig of what might yet be developed in thinking about the Postscript.


This means that being a true Christian turns out to be overwhelmingly a matter of subjective concern: 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 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.

So my idea was to give my contemporaries whether or not they themselves would want to understand a hint in humorous form in order to achieve a lighter tone that a much greater pressure was needed-but then no more; I aimed to keep my heavy burden to myself, as my cross.

Wilde and William Kimmel, eds. The second two contributions do focus on more specific textual issues than many of the others, but again each has a direct bearing on the interpretation of the work as a whole. In keeping the principle “understanding is revocation”, the appendix specifies that it itself as the book’s “Understanding” is “indeed precisely the book’s Revocation” As the title suggests, the Postscript is sequel to the earlier Philosophical Fragments.


Eduard Geismar was an early lecturer on the works of Soren Kierkegaard. Here Hannay points out that Climacus identifies himself repeatedly as a “humorist”, meaning that he is a psychological and religious chameleon: History, science, and speculative philosophy all deal with objective knowledge.

Concluding Unscientific Postscript to Philosophical Fragments – Wikipedia

The Hongs prized consistency and literal precision, if at times at the expense of English flow. Surprisingly, Hannay’s edition lacks marginal page references — or even a separate page concordance, as in the Hong edition — to any of the available Danish editions.

Having made these distinctions, the Postscript then tries to specify the Christian’s peculiar predicament as a sinner seeking salvation in an absurdity. This collection truly is a guide to the work as a whole.

Yet it is unlikely to replace the Hong edition in scholarly circles. It discusses Christianity’s content by means of analogies which it keeps taking back, citing variations on the formula understanding is revocationn, But that would make the identity of the prayer’s addressee utterly irrelevant to the prayer’s status as authentic or inauthentic. This turns out to require some account of the content of Christian faith.

These puzzles are thick and knotted. I will come, definitely, believe me, except in case a roof tile falls down and kills me, because then I cannot come. A new translation under the corrected title has recently appeared: The phrase Everything is relative is spoken emphatically by the very people for whom the atom or its elements are still the ultimate reality. Hannay’s offerings are deservedly popular: Through the discipline of resignation, aiming at an absolute commitment to the highest good, through the discipline of suffering, through the consciousness of guilt, the way leads step by step to a more profound pathos, until by a leap we reach the absolute maximum of subjectivity in the Christian consciousness of sin, with its imperative need for a new departure.

I nonetheless recommend this edition highly. Like his other pseudonymous works, the Postscript is not a reflection of Kierkegaard’s own beliefs. This analysis issues in not only the important reminder cited above but also a clarifying claim that ought really to change the shape of the current debates.