Oxford: Oxford University Press. There's a problem loading this menu at the moment. And it is here that the book's trouble begins. The problem is: if this content is absurd, and so defies understanding, how can it be discussed at all? CONCLUDING UNSCIENTIFIC POSTSCRIPT TO THE PHILOSOPHICAL CRUMBS 1 Preface 3 Contents 7 Introduction 11 Part One The objective problem of Christianity s truth 19 1 The historical view 21 2 The speculative view 44 Part Two The subjective problem. These puzzles are thick and knotted. College of Arts and Letters The distinction on which the above "incendiary sentence" pivots -- that between subjective and objective concerns as criteria for authenticity -- is in fact the key to the argument of the Postscript as a whole. Sorry, there was a problem saving your cookie preferences. , which also ends by revoking itself as a Sextan ladder? It discusses Christianity's content by means of analogies which it keeps taking back, citing variations on the formula understanding is revocation (476, 477n, 487, 523). Richard Arnot Home Bett (Cambridge: Cambridge UP), p. 183 [§481]. Kierkegaard on Ethics and Religion: From Either/Or to Philosophical Fragments. The first began during the Great Depression, and was something of a religious stage. although he is worshiping an idol.") Concluding Unscientific Postscript To The Philosophical Crumbs by Alastair Hannay, 2009, Cambridge University Press edition, Yet the Postscript also insists (echoing the project of Philosophical Crumbs,[9] the book to which it is a postscript) that the true Christian's task differs from, and indeed is far harder than, Socrates' examined life. [3] Kierkegaard's Concluding Unscientific Postscript, tr. Find many great new & used options and get the best deals for Concluding Unscientific Postscript to the Philosophical Crumbs by Soren Kierkega at the best online prices at … Read honest and unbiased product reviews from our users. It is, in sum, ideal for the non-specialist reader - and the clear best choice for the undergraduate classroom.' insists that Christianity's Truth resists validation by, and hence assimilation to, objective thinking. 7 Kierkegaard, Postscript, 18. Concluding unscientific postscript to the Philosophical crumbs. Alastair Hannay is Professor Emeritus, University of Oslo. For these reasons, Hannay's Postscript is not merely the book's best English translation yet; it is also the most inviting and accessible. Climacus says that he provides a sequel to the Crumbs in Part One of the Postscript. It then affirms that the passionate idolater, rather than the passionless Christian, is the one who prays aright: "The one prays in truth to God though he worships an idol; the other prays falsely to the true God, and hence worships in fact an idol. Robert L. Perkins - 1997. Its fruit is Kierkegaard's Writings, the comprehensively annotated Princeton edition of Kierkegaard's complete works. A Project of Thought. Buy Kierkegaard: Concluding Unscientific Postscript (Cambridge Texts in the History of Philosophy) 1 by Edited and translated by Alastair Hannay (ISBN: 9780521882477) from Amazon's Book Store. Prime members enjoy fast & free shipping, unlimited streaming of movies and TV shows with Prime Video and many more exclusive benefits. A new translation of Concluding Unscientific Postscript, with an introduction that sets the work in its philosophical and historical contexts. To get the free app, enter your mobile phone number. It is a colossal achievement. Editorial team. Read Pages 159-168 It provides a taste of how a 19th Century philosopher talked about subjectivity. ISSN: 1538 - 1617 The Hongs prized consistency and literal precision, if at times at the expense of English flow. This is a question that had been posed by Gotthold Lessing. Niels Jørgen Cappelørn et al. Here Hannay points out that Climacus identifies himself repeatedly as a "humorist", meaning that he is a psychological and religious chameleon: he can think his way into all manner of walks of life without committing to any of them. Robert L. Perkins - 1997. Or so, at least, runs the first-stage translation (Swenson/Lowrie) of the well-known line. then tries to specify the Christian's peculiar predicament as a sinner seeking salvation in an absurdity. Kierkegaard's Concluding Unscientific Postscript is a classic of existential literature. One might ask whether a third version was already necessary. Concluding Unscientific Postscript to Philosophical Fragments Volume I | Søren Kierkegaard, Howard V. Hong, Edna H. Hong | ISBN: 9780691020815 | Kostenloser Versand für alle Bücher mit Versand und Verkauf duch Amazon. Conditions apply. His virtue, for the reader, is that he sees the way to the top, while his value depends on his not having got there; for then he would have disappeared from view" (xvii). Yet it is unlikely to replace the Hong edition in scholarly circles. KIERKEGAARD’S CONCLUDING UNSCIENTIFIC POSTSCRIPT Søren Kierkegaard’s Concluding Unscientific Postscript has provoked a lively variety of divergent interpretations for a century and a half. Concluding unscientific postscript to the philosophical crumbs / Søren Kierkegaard ; edited and translated by Alastair Hannay uniform title Afsluttende uvidenskabelig efterskrift. Important work but probably not suitable for a synopsis. , tr. Reducing knowledge to know-how and doing away with thought leaves us trapped by an impulse to see the world merely as a field of problems to be solved by the application of the proper tool or technique, and this impulse is also compulsive because it cannot abide inaction. 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" (523). Your recently viewed items and featured recommendations, Select the department you want to search in. I nonetheless recommend this edition highly. By contrast, the passionless Christian is so far from fulfilling the task of praying to God that he may be regarded as having utterly flouted it (namely, as though he were an enthusiast of idolatry), even if he has gotten his prayer's objective dimension right. [REVIEW] Søen Kierkegaard & Walter Lowrie - 1963 - Princeton University Press for American-Scandinavian Foundation. A second stage, which it is tempting to call "ethical", was launched in the 1970s by Howard and Edna Hong of St. Olaf College. This makes it seem as though getting the subjective dimension of a prayer right (the prayer's "how") means automatically to get its objective dimension (the prayer's target) right as well. This keeps the English reader's focus on the. It compares a pious idolater, one who prays to his idol "with all the passion of infinity" (169), to a Christian who pays mere lip service to the genuine God. Add to My Bookmarks Export citation. v. 7, Either/Or: A Fragment of Life (Penguin Classics), Kierkegaard's Writings, XX: Practice in Christianity: Practice in Christianity v. 20, Fear and Trembling: Dialectical Lyric by Johannes De Silentio (Classics), The Sickness Unto Death: A Christian Psychological Exposition of Edification and Awakening by Anti-Climacus (Classics), Papers and Journals: A Selection (Penguin Classics), 'Aesthetically, it is a masterpiece: it brings Climacus to life in English as never before; it expertly initiates the reader into the Postscript's riddles and satisfactions. . 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" (523). Tag: concluding unscientific postscript. [2] Its main engine is Alastair Hannay, a Scottish-born philosopher recently retired from the University of Oslo. In the original, i Sandhed serves as an adverbial phrase modifying the verb "prays" [beder]; it does not imply anything about the identity of the object of prayer. 8 Ibid., 18. Then he steps back, prudently, from the scene. (Two books in one ... Climacus, or De Omnibus Dubitandum Est. From Westphal4, we know that ... 5 Soren Kierkegaard, Concluding Unscientific Postscript to the Philosophical Crumbs, trans. The Church 34 § 3. [11] Sextus Empiricus, Against the Logicians, tr. We would then obtain: "The one prays truly to God though he worships an un-God; the other prays untruly to the true God, and therefore truly worships an un-God." I’ve outlined the argument in Philosophical Fragments below in order to provide some background. Kierkegaards Writings: Concluding Unscientific Postscript to Philosophical Fragments v. 12 the Postscript also insists echoing the project of Philosophical Crumbs[9] the book to which it is a postscript that the true Christian's task differs from, and indeed is far harder than, Socrates' examined life. By contrast, the passionless Christian is so far from fulfilling the task of praying to God that he may be regarded as having utterly flouted it (namely, as though he were an enthusiast of idolatry). Hannay strikes a similar tone -- informative, but with a light touch -- in his Introduction's second half, where he sketches the Postscript's various polemical targets (Hegel, of course, but even more so the Danish Hegelian pair Heiberg and Martensen, along with the Romantic theologian Grundtvig). This does not suffice to solve the riddle of the Revocation. We would then obtain: "The one prays truly to God though he worships an un-God; the other prays untruly to the true God, and therefore truly worships an un-God." These puzzles are thick and knotted. Once again, Hannay provides enough starting information to allow the reader to begin connecting Kierkegaard's argumentative dots. Finally -- in a grand show of obedience to this same principle -- the book ends by revoking, 's claim to be authored not by Kierkegaard, but by the fictional author "Johannes Climacus", who -- in a further gesture of revocation -- claims not to be a Christian himself. ), Cambridge UP, 2009, 539pp., $39.99 (pbk), ISBN 9780521709101. Kierkegaard's Concluding Unscientific Postscript is a classic of existential literature. Important work but probably not suitable for a synopsis. Walter Lowrie, "A Bibliographical Essay: How Kierkegaard Got Into English", in Kierkegaard. Familiar Kierkegaardian themes are introduced in the work, including truth as subjectivity, indirect communication, the leap, and the impossibility of forming a philosophical system for human existence. Kierkegaard's Writings, XII, Volume I: Concluding Unscientific Postscript to Philosophical Fragments: Concluding Unscientific Postscript to "Philosophical Fragments" v. 12, Pt. 7, ed. Their books remain indispensable tools for the scholar. Henry Allison in fact argued for just such a Wittgensteinian reading of the. 6 Ibid, 51. The Postscript sums up the aims of the preceding pseudonymous works and opens the way to the next part of Kierkegaard's increasingly tempestuous life: it can thus be seen as a cornerstone of his philosophical thought. Something went wrong. In International Kierkegaard Commentary: Concluding Unscientific Postscript to “Philosophical Fragments,” edited by Perkins, ... Repetition and Philosophical Crumbs, translated by Piety, M.G. 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. [1] The translations of Lowrie and his cohort are marked by a lyrical and solemn enthusiasm, which is often sustained by deft tinkering with the text. David F. Swenson and Walter Lowrie (Princeton: Princeton UP, 1984), p. 180. , tr. So I will focus on the Postscript's best-known and most incendiary sentence. A new translation under the corrected title has recently appeared: see Kierkegaard, Repetition and Philosophical Crumbs, tr. 177-212, p. 183. Add to My Bookmarks Export citation. , and his first with Cambridge (in the series "Cambridge Texts in the History of Philosophy"). asks, when a prayer to God is authentic? The, 's uncomfortable solution is to try to wave at what it cannot touch. David D. Possen, Yale University. Everyday low … Or does it matter more that the prayer be genuine with regard to matters of "subjective" concern -- i.e., that it be offered in a genuine way, in a "true relation of inwardness to God" (168)? Know-How and Technology. Concluding Unscientific Postscript to the Philosophical Crumbs A Mimic, Pathetic, Dialectic Compilation An Existential Contribution By Johannes Climacus The problem is: if this content is absurd, and so defies understanding, how can it be discussed at all? Climacus says that he provides a sequel to the Crumbs in Part One of the Postscript. The upshot is that the identity of the prayer's target is not irrelevant to its authenticity; it is simply far less relevant than is the quality of the prayer's "how". It then affirms that the passionate idolater, rather than the passionless Christian, is the one who prays aright: "The one prays in truth to God though he worships an idol; the other prays falsely to the true God, and hence worships in fact an idol."[3]. Concluding Unscientific Postscript to the Philosophical Crumbs Søren Kierkegaard, Concluding Unscientific Postscript to the Philosophical Crumbs, Alastair Hannay (ed., tr. Cf. , the comprehensively annotated Princeton edition of Kierkegaard's complete works. Title: Concluding unscientific postscript to the Philosophical crumbs : Author: Soren Kierkegaard ; edited and translated by Alastair Hannay: Imprint I nonetheless recommend this edition highly. [4] Kierkegaard, Concluding Unscientific Postscript to Philosophical Fragments, tr. It discusses Christianity's content by means of analogies which it keeps taking back, citing variations on the formula, (476, 477n, 487, 523). Concluding Unscientific Postscript to "Philosophical Fragments". (The book also includes a useful chronology, a well-chosen list of recommended secondary works, and helpful translator's notes alongside the text.) The work is a follow-up to Philosophical Crumbs, which had considered the question of how eternal happiness could be based on something that is simply historical (Hannay, x). Søren Kierkegaard's Concluding Unscientific Postscript has provoked a lively variety of divergent interpretations for a century and a half. Familiar … This leaves the third and ongoing stage of Kierkegaard translation, which I cannot resist calling "aesthetic". 1, Concluding Unscientific Postscript (Princeton Legacy Library), Kierkegaards Concluding Unscientific Postscript, Repetition and Philosophical Crumbs (Oxford World's Classics), Kierkegaard's Writings, VII: Philosophical Fragments, or a Fragment of Philosophy/Johannes Climacus, or De omnibus dubitandum est. In particular, "Johannes Climacus" may well echo Sextus Empiricus's celebrated image of Pyrrhonian argument as a kind of "step-ladder", which the user is supposed to "knock over … after his climb. [10] This appendix is entitled "Understanding With the Reader" (520). Both of these sciences are based on questioning the patient, "Learner", in the hope of jogging their memory about past events. Translated From the Danish by David F. Swenson. Google Scholar. (We read: the pious idolater "prays in truth to God although he is worshiping an idol.") This is so both for subjective reasons -- the Christian must contend not just with ignorance, but with sin -- and for objective reasons: the content of Christianity's Truth is not just an "uncertainty", but an "absurdity" (176). This volume offers the work in a new and accessible translation by Alastair Hannay, together with an introduction that sets the work in its philosophical and historical contexts. This is a regrettable missed opportunity: Hannay's, could have been the first -- like Marilyn Gaye Piety's Oxford translation of. Over the course of its nearly 600 pages, the, works to demolish and replace a conventional view of Christianity on which being a true Christian is a matter of. He labors to make Kierkegaard as intelligible as possible to those of us who cannot consult the original, and he is unafraid to recast phrases, and even whole sentences, where this aim demands it. Cf. Here it is clear that, while (1) an inauthentic how of prayer ("untruly") has an effect tantamount to having an inauthentic target of prayer ("un-God"), (2) an authentic how ("truly") merely outweighs the presence of an inauthentic target ("un-God"), without replacing that target with the authentic one ("the true God"). Concluding Unscientific Postscript to Philosophical Fragments, Volume 1 (Kierkegaard's Writings, Vol 12.1) 's revocation should not detract from the book's value as an analysis of Christianity. Concluding Unscientific Postscript to the Philosophical Fragments (Danish: Afsluttende uvidenskabelig Efterskrift til de philosophiske Smuler) is a major … 190-195; Merold Westphal, Becoming A Self: A Reading of Kierkegaard's Concluding Unscientific Postscript (West Lafayette, IN: Purdue UP, 1996), p. 119. This reading was revived in the 1990s by James Conant; it remains hotly disputed. Kierkegaard's Writings, XII, Volume I: Concluding Unscientific Postscript to Philosophical Fragments: Concluding Unscientific Postscript to "Philosophical Fragments" v. 12, Pt. There have so far been three discernible phases -- three stages, appropriately enough -- in the enterprise of translating Kierkegaard into English. This can even be seen in the title differences: 'Concluding Unscientific Postscript to the Philosophical Fragments' (Hong) vs 'Concluding Unscientific Postscript to the Philosophical Crumbs' (Hannay). [1] Walter Lowrie, "A Bibliographical Essay: How Kierkegaard Got Into English", in Kierkegaard, Repetition: An Essay in Experimental Psychology, tr. [9] Better known as Philosophical Fragments, but Crumbs is a better reflection of the original title. Try again. 190-195; Merold Westphal. [5] Precisely in so doing, however, they invite us to misconstrue his meaning. And it is here that the book's trouble begins. With characteristic courage, Hannay opts for "truly", rather than "in truth", to render, . Completed After His Death and Provided with Introd. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. "[11] Kierkegaard's Climacus, too, seems to conclude his work by knocking it over. Johannes Climacus means "John of the Ladder"; it is the sobriquet of a sixth-century abbot, author of the meditative guide, . Accessibility Information. is a better reflection of the original title. Concluding unscientific postscript to the philosophical crumbs / Søren Kierkegaard ; edited and translated by Alastair Hannay uniform title Afsluttende uvidenskabelig efterskrift. The Hannay translation portrays a more humorous and witty pseudonymous character - Johannes Climacus has more of a personality in the Hannay translation. Kierkegaard's Concluding Unscientific Postscript is a classic of existential literature. His virtue, for the reader, is that he sees the way to the top, while his value depends on his not having got there; for then he would have disappeared from view" (xvii). Their books remain indispensable tools for the scholar. he has gotten his prayer's objective dimension right. is not merely the book's best English translation yet; it is also the most inviting and accessible. It concludes the first and richest phase of Kierkegaard's pseudonymous authorship and is the text that philosophers look to first when attempting to define Kierkegaard's own philosophy. The Postscript's uncomfortable solution is to try to wave at what it cannot touch. by Chris Baca. In this regard Socrates, who lived a life of truth-seeking amid and despite ignorance, is a helpful existential paradigm. Concluding Unscientific Postscript is ostensibly a postscript to Philosophical Fragments (or, in some translations, Philosophical “Crumbs”). Concluding Unscientific Postscript to Philosophical Fragments. This leaves the third and ongoing stage of Kierkegaard translation, which I cannot resist calling "aesthetic". This adds an enjoyable … One might ask whether a third version was already necessary. CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY Series editors KARL AMERIKS Professor of Philosophy at the University of Notre Dame DESMOND M. CLARKE Emeritus Professor of Philosophy at University College Cork The main … This concerns the character of genuine prayer. 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