By Karsten Harries
If the Enlightenment grew to become to cause to reoccupy where left vacant by means of the loss of life of God, the historical past of the final centuries has undermined the boldness that cause will bind freedom and preserve it in charge. we can't get away this background, which has issued in a pervasive nihilism and has rendered all appeals to the moral questionable. Nor may perhaps Kierkegaard. the threat of nihilism haunts all of his writings, because it haunts already German romanticism, to which he's so indebted. To exorcize it's his so much primary predicament. And it's the related essentially non secular difficulty that makes Kierkegaard so correct to our state of affairs: What this present day is to make existence significant? If now not cause, does the flip to the classy promise a solution? to truly opt for is to bind freedom. Either-Or calls us to make this kind of selection, i.e. to be genuine. yet what does it suggest to be real? How are we this day to consider such an real selection? As independent motion? As a blind bounce? As a bounce of religion? Either/Or circles round those questions.
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Extra resources for Between Nihilism and Faith: A Commentary on Either Or (Kierkegaard Studies: Monograph Series)
EO1, 8 / SKS 2, 15 – 16. EO1, 7. Cf. also SKS K2 – 3, 87 – 88, where it is pointed out that Kierkegaard presumably understood di\xakla as designating “en liturgisk tilbagevendende tekst, et omkvæd, for i et forarbejde til Diapsalmata kaldes de ‘Omqvædene’” [“a liturgically recurring text, a refrain, for in a draft to Diapsalmata they are called ‘the refrains’ ”]. 48 EO1, 604. , Vienna 1822 – 1825 (Ktl. 1816 – 1825), and Novalis’ Schriften, edited by Ludwig Tieck and Friedrich Schlegel, 4th enlarged edition, Berlin 1826 (Ktl.
Nebst dessen Charakteristik, edited by G. Jördens, 2nd edition, Leipzig 1830 – 1831; and Auserlesene Schriften. Baireuth 1800 (Ktl. 1764 – 1775). On Kierkegaard’s relation to Lichtenberg, cf. ’ ” However, Rapic only briefly touches on Lichtenberg’s possible influence on the “Diapsalmata” (cf. p. 212). The interpretation of the early German Romantics as anti-systematic has also been put forward by e. g. Carl Schmitt Politische Romantik, and Isaiah Berlin The Roots of Romanticism. In Kierkegaard scholarship, this view of the German Romantics has been reaffirmed in particular by Sylvia Walsh in her study Living Poetically.
217). The misprint was not corrected until 1947, eight years after Yeats’ death. 76 Jean Paul Vorschule der ¾sthetik, pp. 31 – 34. Kierkegaard owned the second edition of the Vorschule der Aesthetik from 1831 (Ktl. 1381 – 1383). Kierkegaard’s relation to Jean Paul is still a largely unexplored area of research; for a recent study, cf. Markus Kleinert “Apparent and Hidden Relations between Kierkegaard and Jean Paul,” esp. p. ” 3. Immediacy and Reflection 1 The “Diapsalmata” set the mood for what is to come.