By Karsten Harries
If the Enlightenment became to cause to reoccupy where left vacant through the loss of life of God, the final centuries have undermined such religion in cause. we can't get away this background. the threat of nihilism haunts Either/Or. To exorcize it's Kierkegaard´s so much primary hindrance. yet the place are we to show? To a cultured transfiguration of, or get away from truth? Does ethics promise a solution? Or is all that's left an irrational jump to faith? All such questions are shadowed via the threat of Kitsch. What does it suggest to be real within the glossy global?
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This can be the one on hand systematic serious review of German aesthetics from 1750 to the current. The booklet starts with the paintings of Baumgarten and covers all of the significant writers on German aesthetics that persist with: Kant, Schiller, Schelling, Hegel, Nietzsche, Heidegger, Gadamer and Adorno. It bargains a transparent and non-technical exposition of rules, putting those in a much broader philosophical context the place worthwhile.
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Extra info for Between nihilism and faith : a commentary on Either/or
How are we to understand this: the Israelites had walked across and the Egyptians were drowned? But let me turn now to the last diapsalma: “Something marvelous has happened to me. I was transported to the seventh heaven. There sat all the gods assembled. As a special dispensation I was granted the favor of making a wish. ‘What do you want,’ asked Mercury, ‘Do you want youth, or beauty, or power, or a long life, or the most beautiful girl, or any of the other glorious things we have in the treasure chest?
Why does the “Diary” terrify A? What is terrifying about the mode of life it represents? It would be merely interesting if it were only a thought experiment. But instead it explores a real possibility, a possibility A could imagine himself attempting to realize. More than that: what makes the “Diary” so frightening is that this may indeed present itself as the only mode of life open to a fully reflective individual. At the same time such a life is shown to be a failure, as we shall see in more detail later.
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.