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‘No One Was As Great As Abraham’: Exemplarity and the Failure of Hermeneutical Refiguration in Fear and Trembling “无人能与亚伯拉罕一样伟大”:《恐惧与颤抖》中解释学重构的典范与失败
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0002
Jared Highlen
Abstract In this paper I put forward a new interpretation of the “Exordium” and “Eulogy for Abraham” sections in Fear and Trembling. It reads them in tension, as mutually incompatible approaches to the biblical narrative of Abraham. I argue this tension is productive insofar as it reveals and critiques the failure of each section to respond to Abraham as a religious exemplar of faith. Drawing on the work of Paul Ricœur, I argue that this failure consists in the absence of the hermeneutical moment of refiguration, which takes up what is understood in the narrative in the lived experience of the reader. By enacting this irreconcilable contrast within his text, Silentio poses a hermeneutical critique of faith by highlighting the importance of narrative refiguration in the life of faith, that is, the lived experience of those who understand Abraham to be a religious exemplar.
本文对《恐惧与颤抖》中的“驱魔”和“亚伯拉罕颂词”两部分进行了新的解读。它把它们作为一种相互矛盾的方式来解读圣经对亚伯拉罕的叙述。我认为这种紧张关系是富有成效的,因为它揭示和批评了每个部分对亚伯拉罕作为信仰的宗教典范的回应的失败。借鉴保罗Ricœur的作品,我认为这种失败在于缺乏重新塑造的解释学时刻,这在读者的生活经验的叙述中占据了被理解的东西。通过在他的文本中形成这种不可调和的对比,Silentio通过强调信仰生活中叙事重构的重要性,也就是说,那些把亚伯拉罕理解为宗教典范的人的生活经历,对信仰进行了解释学批判。
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引用次数: 0
The Young Kierkegaard as a Student of Liunge’s Kjøbenhavnsposten 年轻的克尔凯郭尔是刘格的学生
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0013
Jon Stewart
Abstract Kierkegaard is well known for his quick wit and sharp polemics against his opponents. One of his favorite targets was the poet, dramatist, and philosopher, Johan Ludvig Heiberg (1791 – 1860). Perhaps the best-known element of his critique was Heiberg’s outspoken Hegelian campaign. Before Kierkegaard’s famous criticisms of Heiberg, he learned the craft of literary polemics by reading the lively discussions in the Danish journals of the time. In this article it is argued that the role of the journal Kjøbenhavnsposten for Kierkegaard has never been appreciated. This journal was edited by Andreas Peter Liunge (1798 – 1879), who was a great adversary of Heiberg and his Kjøbenhavns flyvende Post. The article shows that the often satirical use of Hegel by Kjøbenhavnsposten to criticize Heiberg anticipates Kierkegaard’s strategy of critique with regard to Heiberg and other figures in the Danish Hegelian movement.
克尔凯郭尔以其机敏的才智和对对手的尖锐辩论而闻名。他最喜欢的目标之一是诗人、剧作家和哲学家约翰·路德维格·海伯格(1791 - 1860)。也许他的批判中最著名的元素是海伯格直言不讳的黑格尔式运动。在克尔凯郭尔对海伯格的著名批评之前,他通过阅读当时丹麦期刊上的生动讨论,学会了文学辩论的技巧。本文认为,克尔凯郭尔的《本哈夫斯报》所扮演的角色从未得到重视。这本杂志是由Andreas Peter Liunge(1798 - 1879)编辑的,他是海伯格和他的Kjøbenhavns flyvende Post的劲敌。本文表明,克约本哈夫斯滕经常讽刺黑格尔来批评海伯格,这预示着克尔凯郭尔对海伯格和丹麦黑格尔运动中其他人物的批评策略。
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引用次数: 0
“My Dear Reader—but to Whom Am I Speaking?” Kierkegaard Read with the Rhetorical Theory of Narrative “亲爱的读者——我在对谁说话?”克尔凯郭尔运用叙事修辞理论进行阅读
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0009
Ville Hämäläinen
Abstract This article introduces a rhetorical theory of narrative in reading Kierkegaard, comparing Kierkegaard’s praxis to Phelan’s definition of “somebody telling somebody else that something happened on some occasion and for some purpose(s).” Use of pseudonyms problematizes “the somebody” telling and makes apparent the differing purposes of author and narrator. In the early authorship, the purpose is usually a life-view. The “something happened” may seem irrelevant in Kierkegaard, but it evokes questions of lived experience and life-view. The “occasion” for telling is textually mediated, and thus draws a novel connection to literary history. Finally, I examine Kierkegaard’s real and authorial readers.
摘要本文在阅读克尔凯郭尔时引入了一种修辞叙事理论,并将克尔凯郭尔的叙事实践与费兰的“某人告诉另一个人某事在某种场合为了某种目的而发生”的定义进行了比较。假名的使用使“某人”的叙述出现问题,并使作者和叙述者的不同目的变得明显。在早期的作者,目的通常是人生观。“发生了什么事”在克尔凯郭尔看来似乎无关紧要,但它唤起了生活经验和人生观的问题。讲述的“场合”是由文本介导的,因此与文学史形成了一种新颖的联系。最后,我考察了克尔凯郭尔的真实读者和作者读者。
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引用次数: 0
The Kantian Sublime Reflected in the Kierkegaardian Sublime 康德的崇高在克尔凯郭尔的崇高中的反映
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0011
Mathias G. Parding
Abstract Occupying a seemingly minor role in the authorship of Kierkegaard, the concept of “the sublime” has not received much attention in the reception, compared to that of other more prominent concepts. This could essentially imply one of two things: either that the sublime is not an important theme for Kierkegaard, or that it is so pervasively present, that the reader does not know how to conceive it, let alone get a hold of a tangible definition of it. Proceeding from the latter assumption, this article expounds in what sense the sublime occupies a pivotal role in Kierkegaard’s philosophy mediating between the aesthetic and the religious sphere. Using the Kantian conceptual framework of the sublime as my continual point of reference, I wish to show how Kierkegaard both remains loyal to certain aspects of this heritage, and at the same time transports the sublime to an entirely new plateau. Setting the stage for a modern discourse of the sublime will enable us to see in what sense the sublime enters a central position in Kierkegaard’s philosophy, being the feeling that awakens the individual from his social immurement and propels him into his path of self-realization.
在克尔凯郭尔的著作中,“崇高”这个概念看似无足轻重,与其他更为突出的概念相比,它在接受中并没有受到太多关注。这本质上可能意味着两种情况之一:要么崇高对克尔凯郭尔来说不是一个重要的主题,要么崇高无处不在,以至于读者不知道如何理解它,更不用说对它有一个明确的定义了。本文从后者的假设出发,阐述了崇高在克尔凯郭尔哲学中是如何在审美和宗教领域之间起着中介作用的。使用康德的崇高概念框架作为我的持续参考点,我希望展示克尔凯郭尔如何既忠于这一遗产的某些方面,同时又将崇高带到一个全新的平台。为崇高的现代话语设置舞台,将使我们能够看到崇高在何种意义上进入克尔凯郭尔哲学的中心位置,作为一种从社会免疫中唤醒个人并推动他走向自我实现之路的感觉。
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引用次数: 0
Between Mood and Spirit: Kierkegaard’s Conception of Death as the Teacher of Earnestness 在情绪与精神之间:克尔凯郭尔的死亡观是认真的导师
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0008
Michael Strawser
Abstract How are we to understand the earnest thought of death as developed in Kierkegaard’s discourse “At a Graveside”? Through a careful examination of this signed writing, I shall argue that readers nevertheless encounter an indirect, un-authorized discourse, which presents the occasion for both a variety of moods and the cultivation of spirit. The thought of death calls forth either a certain negative mood or presents a call to action for the good. However, this distinction is problematic insofar as we consider the textuality of Kierkegaard’s discourse, which leaves existing individuals always caught in between the dialectic of mood and spirit.
我们该如何理解克尔凯郭尔在《在坟墓边》中所表达的对死亡的严肃思考?通过对这篇署名文章的仔细研究,我认为读者会遇到一种间接的、未经授权的话语,它为各种情绪和精神修养提供了机会。一想到死亡,要么就会产生某种消极情绪,要么就会号召人们为善而行动。然而,当我们考虑克尔凯郭尔话语的文本性时,这种区分是有问题的,它使现存的个人总是陷入情绪和精神的辩证法之间。
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引用次数: 0
Kierkegaard and the Figure of the Philistine: a Negative Way of Highlighting Existence 克尔凯郭尔与市侩形象:凸显存在的一种消极方式
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0005
Jérôme Bord
Abstract In this paper, I propose a study of the figure of the philistine (Spidsborgeren) as the embodiment of spiritlessness in Kierkegaard. Indeed, although the pseudonyms aim at representing all the possibilities of existence, declining at the same time the diverse degrees of inwardness, the philistine appears throughout the whole work as the very paradigm of the lack of inwardness. While this figure stands as a kind of antipseudonym, I thus argue that it plays a decisive role in Kierkegaard, because it enables him to constitute and to structure, in a negative way, his philosophy of existence.
摘要本文提出对克尔凯郭尔的“市侩”(spidsborgen)这一精神不振的化身进行研究。的确,尽管笔名旨在代表存在的所有可能性,同时减少不同程度的内在性,但市侩在整个作品中都是作为缺乏内在性的范例出现的。虽然这个形象是一种反笔名,但我认为它在克尔凯郭尔身上起着决定性的作用,因为它使他能够以一种消极的方式构成和构建他的存在哲学。
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引用次数: 0
The Call to Selfhood: Kierkegaard, Narrative Unity, and the Achievement of Personal Identity 对自我的呼唤:克尔凯郭尔、叙事统一与个人同一性的实现
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0007
Jacob Farris
Abstract This paper argues for a Kierkegaardian account of personal identity in dialogue with MacIntyre, Korsgaard, Frankfurt, Ricœur, and Marion. I engage with the scholarly debate on Kierkegaard’s relationship to practical and narrative accounts of the self and argue that he criticizes the ideal of self-authorship because authentic selfhood must be co-authored with others and embedded in the narrative setting and history that is provided by facticity. Moreover, this relation to facticity requires ethical commitment and existential faith. The phenomenology of the call can show how such commitment and faith overcomes self-alienation by synthesizing the passive and active aspects of selfhood.
摘要本文在与麦金泰尔、科斯加德、法兰克福、Ricœur和马里恩的对话中论证了克尔凯郭尔式的个人同一性。我参与了关于克尔凯郭尔与自我的实践和叙述的关系的学术辩论,并认为他批评了自我创作的理想,因为真实的自我必须与他人共同创作,并嵌入到由事实性提供的叙事背景和历史中。此外,这种与真实性的关系需要伦理承诺和存在主义信仰。召唤的现象学可以展示这种承诺和信仰如何通过综合自我的被动和主动方面来克服自我异化。
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引用次数: 0
Seeing as the Eccentric Lover: An Exploration into Vision, Forgiveness, and Anamorphic Dynamic in Kierkegaard’s “Love Hides a Multitude of Sins” 作为一个古怪的爱人:克尔凯郭尔《爱隐藏着许多罪恶》中对视野、宽恕和变形动力的探索
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0004
Matthew T. Nowachek
Abstract In this essay I explore Kierkegaard’s description of the vision of the lover carrying out the work of love in forgiveness in “Love Hides a Multitude of Sins.” I do so by turning to the notion of anamorphosis with the associated movement, (dis)position, and eccentricity involved in reconstitution of an anamorphic image. My argument is not only that such a dynamic can be seen in Kierkegaard’s deliberation, but also that drawing the connection between anamorphosis and Kierkegaard’s account highlights the movement and disposition involved in forgiveness as well as the manner by which the forgiving lover becomes an eccentric.
在本文中,我探讨了克尔凯郭尔在《爱隐藏了许多罪恶》中对爱人在宽恕中执行爱的工作的愿景的描述。我这样做是通过转向变形的概念与相关的运动,(disi)位置,和偏心参与重构变形图像。我的观点是,这种动态不仅可以在克尔凯郭尔的深思熟虑中看到,而且在变形和克尔凯郭尔的描述之间建立联系,突出了宽恕中涉及的运动和性情,以及宽恕的爱人成为怪人的方式。
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引用次数: 0
Kierkegaards Begriff Angst als „gottesfürchtige Satire“ 他称恐惧为“敬畏上帝的讽刺”
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0003
S. Neuber
Abstract Kierkegaard՚s The Concept of Anxiety deserves to be treated as a central text on sin, but not because it introduces an ingenious intermediate psychological determination that helps to approach an explanation of the „Fall.“ Its real relevance lies in the way the text enacts the noetic effects of sin through a theoretical reflection on the possibility of sin. This essay unfolds this thesis and assigns a central hermeneutical role to Caput 4.
克尔凯郭尔՚的《焦虑的概念》应该被视为关于罪的核心文本,但并不是因为它引入了一种巧妙的中间心理决定,有助于解释“堕落”。其真正的相关性在于文本通过对罪的可能性的理论反思来实现罪的精神影响。本文将展开这篇论文,并赋予第4章一个核心的解释学角色。
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引用次数: 0
Kierkegaard: Existenzphilosoph nur im ‚Nebenberuf‘? Überlegungen im Anschluss an Jürgen Habermas 告白齐克果:Existenzphilosoph只有在‚Nebenberuf”吗?我说
IF 0.1 0 PHILOSOPHY Pub Date : 2023-07-11 DOI: 10.1515/kierke-2023-0016
Oliver Victor
Abstract This paper discusses Habermas’s characterization of Kierkegaard as a religious author in his main profession and as an existential philosopher on the side. I would like to argue that Kierkegaard is primarily an existential philosopher, also in his function as a religious author. At first, I would like to interpret his religious authorship as a form of indirect communication, and after that I discuss indirect communication as a method of existentialism. In this way, the article aims to demonstrate that Kierkegaard becomes the precursor of existential philosophy not least by his religious authorship as a theory and practice of indirect communication.
摘要本文探讨了哈贝马斯对克尔凯郭尔的主要职业是宗教作家和存在主义哲学家的描述。我想说克尔凯郭尔首先是一位存在主义哲学家,同时也是一位宗教作家。首先,我想把他的宗教创作解释为一种间接交流的形式,然后我将间接交流作为存在主义的一种方法进行讨论。通过这种方式,本文旨在证明克尔凯郭尔成为存在主义哲学的先驱,尤其是他的宗教著作作为间接交流的理论和实践。
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引用次数: 0
期刊
Kierkegaard Studies Yearbook
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