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One of the work’s core themes is that attempting to understand Abraham through rational ethical thinking (Silentio mentions Greek philosophy and Hegel) leads to the reductio ad absurdum conclusion that (a) there must be something that transcends this type of thinking or (b) there is no such thing as “faith,” which would mean Abraham’s characterization as the “father of the faith ...
University of Pennsylvania Professor Louis H. Mackey described Johann Climacus' point of view in his 1971 book Kierkegaard: A Kind of Poet (p. 164): "Climacus’ point in the Philosophical Fragments is that Christianity, which came into the world as a Miracle, ever remains a mystery beyond comprehension and imagination, intelligible only to a ...
For Hamann it is also, and precisely, the world which God enters, but for Kierkegaard the place of this event is solely the individual, who in the decision of his faith, effected by grace, rises above the world, with which the “humorist” [in this case Hamann] continues to identify the “idea of God.” Kierkegaard, in other words, reaches ...
Kierkegaard posited three stages of human existence: the aesthetic, the ethical, and the religious, the latter coming after what is often called the leap of faith. [citation needed] Kierkegaard argued that the universe is fundamentally paradoxical, and that its greatest paradox is the transcendent union of God and humans in the person of Jesus ...
The book is the first of Kierkegaard's works written pseudonymously, a practice he employed during the first half of his career. [14] [15] In this case, he employed four pseudonyms: "Victor Eremita" - the fictional compiler and editor, which he claims to have found in an antique escritoire.
Many of Kierkegaard's earlier writings from 1843 to 1846 were written pseudonymously. In the non-pseudonymous The Point of View of My Work as an Author, he explained that the pseudonymous works are written from perspectives which are not his own: while Kierkegaard himself was a religious author, the pseudonymous authors wrote from points of view that were aesthetic or speculative.
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This chapter of human history could be headed — to parody Kierkegaard's phrase — The object is the truth! It cannot, then, be a surprise to see man more and more engulfed in the object, in things, in material being, in economic life, in technics, in a one-sided, quantitative manner of thinking, and in quantitative standards of value.