Climacus says that he provides a sequel to the Crumbs in Part One of the Postscript. The second-stage (Hong) edition puts it similarly: "The one prays in truth to God although he is worshiping an idol; the other prays in untruth to the true God and is therefore in truth worshiping an idol. 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. This appendix is entitled "Understanding With the Reader" (520). ), Cambridge UP, 2009, 539pp., $39.99 (pbk), ISBN 9780521709101. Translated From the Danish by David F. Swenson. 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. 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)? 190-195; Merold Westphal. is not merely the book's best English translation yet; it is also the most inviting and accessible. [10], A related oddity is the Postscript'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. 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. (Copenhagen: Gad, 2002), p. 184: "Den Ene beder i Sandhed til Gud, skjøndt han tilbeder en Afgud; den Anden beder i Usandhed til den sande Gud, og tilbeder derfor i Sandhed en Afgud.". Concluding Unscientific Postscript to "Philosophical Fragments". Important work but probably not suitable for a synopsis. Concluding unscientific postscript to the Philosophical crumbs [electronic resource] / Søren Kierkegaard ; edited and translated by Alastair Hannay. Howard V. and Edna H. Hong (Princeton: Princeton UP, 1992), p. 201. , vol. [11] Sextus Empiricus, Against the Logicians, tr. Concluding Unscientific Postscript is ostensibly a postscript to Philosophical Fragments (or, in some translations, Philosophical “Crumbs”). Its spearhead was Walter Lowrie, an Episcopal minister who cast himself as Kierkegaard's "missionary", and promoted Kierkegaard's vision of faith as a bulwark against liberal theology. 177-212, p. 183. -- to be keyed to the state-of-the-art Danish edition published in 2002 by the Søren Kierkegaard Research Centre. How can we tell, the Postscript asks, when a prayer to God is authentic? Hannay's key strength as a translator is his daring. 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. This, according to Hannay, is why the. Everyday low prices and free delivery on eligible orders. One option might be to use "un-God" for, instead of "idol". D. F. Pears and B. F. McGuinness (London: Routledge & Kegan Paul, 1974), p. 89 [§6.54]. Surprisingly, Hannay's edition lacks marginal page references -- or even a separate page concordance, as in the Hong edition -- to any of the available Danish editions. Concluding Unscientific Postscript to Philosophical Fragments, Volume 1 (Kierkegaard's Writings, Vol 12.1) This is a regrettable missed opportunity: Hannay's Postscript could have been the first -- like Marilyn Gaye Piety's Oxford translation of Repetition and Philosophical Crumbs[13] -- to be keyed to the state-of-the-art Danish edition published in 2002 by the Søren Kierkegaard Research Centre. 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). This concerns the character of genuine prayer. Holy Scripture 24 § 2. (Baltimore: The Johns Hopkins UP, 2003), pp. The second reference will no doubt be familiar to Kierkegaard scholars. Examples abound, but I have room for only one. In Kierkegaard's usage, the name is likely meant to echo the, 's own ladder-like attempt to use reason to scale the heights of a Christianity that defies understanding. , and his first with Cambridge (in the series "Cambridge Texts in the History of Philosophy"). 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. Share this: Twitter; Facebook; Like this: Like Loading... Related. In International Kierkegaard Commentary: Concluding Unscientific Postscript to “Philosophical Fragments,” edited by Perkins, ... Repetition and Philosophical Crumbs, translated by Piety, M.G. One might ask whether a third version was already necessary. Søren Kierkegaard, Concluding Unscientific Postscript to the Philosophical Crumbs, Alastair Hannay (ed., tr. insists that Christianity's Truth resists validation by, and hence assimilation to, objective thinking. (West Lafayette, IN: Purdue UP, 1996), p. 119. Søren Kierkegaard, Alastair Hannay (ed., tr.). Henry Allison in fact argued for just such a Wittgensteinian reading of the Postscript. And a second great merit of Hannay's, is that it addresses them head-on, in a lucid Introduction. There's a problem loading this menu at the moment. In this regard Socrates, who lived a life of truth-seeking amid and despite ignorance, is a helpful existential paradigm. Type Book Author(s) Søren Kierkegaard, Alastair Hannay, Søren Kierkegaard Date 2009 Publisher Cambridge University Press Pub place Cambridge Volume Cambridge texts in the history of philosophy ISBN-10 0521709105, 0521882478 ISBN-13 9780521709101, 9780521882477. The first two were done by American translators, in 1941 and 1992. 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. If a second edition is issued, I suggest that such references be added. This is a regrettable missed opportunity: Hannay's, could have been the first -- like Marilyn Gaye Piety's Oxford translation of. concern: a matter of grasping a certain faith-content, a certain Truth, whose validity is established by the Bible, or by the transmission-history of the Apostles' Creed, or by Hegelian speculative theology. Reviewed by David D. Possen, Yale University A Project of Thought. Google Scholar. 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. Concluding Unscientific Postscript is ostensibly a postscript to Philosophical Fragments (or, in some translations, Philosophical “Crumbs”). Kierkegaard's Concluding Unscientific Postscript is a classic of existential literature. Concluding Unscientific Postscript to Philosophical Fragments: Developing an Understanding of Kierkegaard on Truth Katherine A. Schuessler A thesis submitted in partial fulfillment of the requirements for the degree of Bachelor of Arts (Honours) Department of Philosophy, University of Sydney October 2017 1. 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. 7, ed. 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. George Cotkin. 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). [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. I nonetheless recommend this edition highly. Marilyn Gaye Piety (Oxford: Oxford UP, 2009), pp. , tr. Søren Kierkegaard - 1992 - Princeton University Press. Concluding unscientific postscript to the Philosophical crumbs [electronic resource] / Søren Kierkegaard ; edited and translated by Alastair Hannay. (We read: the pious idolater "prays in truth to God although he is worshiping an idol.") Title: Concluding unscientific postscript to the Philosophical crumbs : Author: Soren Kierkegaard ; edited and translated by Alastair Hannay: Imprint The first began during the Great Depression, and was something of a religious stage. [6] If it were, there would be little point to the sentence's specification of "the true God" in its second half. A new translation of Concluding Unscientific Postscript, with an introduction that sets the work in its philosophical and historical contexts. 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). Its fruit is Kierkegaard's Writings, the comprehensively annotated Princeton edition of Kierkegaard's complete works. A new translation under the corrected title has recently appeared: see Kierkegaard. This does not suffice to solve the riddle of the Revocation. Richard Arnot Home Bett (Cambridge: Cambridge UP), p. 183 [§481]. 35-53. 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. 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. A hack in one sense is someone who knows how to use the technology but nevertheless assembles useful objects in non-conventional manners. 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. Howard V. and Edna H. Hong (Princeton: Princeton UP, 1997), p. 12. 35-53. , tr. 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). From Westphal4, we know that ... 5 Soren Kierkegaard, Concluding Unscientific Postscript to the Philosophical Crumbs, trans. Finally -- in a grand show of obedience to this same principle -- the book ends by revoking itself in an appendix (523). Concluding unscientific postscript to the Philosophical crumbs. After viewing product detail pages, look here to find an easy way to navigate back to pages you are interested in. 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. This reading was revived in the 1990s by James Conant; it remains hotly disputed. 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. Yet it is unlikely to replace the Hong edition in scholarly circles. Cf. They would facilitate scholarly use enormously. The translation here under review is Hannay's latest, the Concluding Unscientific Postscript, and his first with Cambridge (in the series "Cambridge Texts in the History of Philosophy"). Find helpful customer reviews and review ratings for Kierkegaard: Concluding Unscientific Postscript (Cambridge Texts in the History of Philosophy) at Amazon.com. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. Postscript to the Philosophical Crumbs (hereafter Postscript). This keeps the English reader's focus on the. Kierkegaard's Concluding Unscientific Postscript is a classic of existential literature. But it does arm readers with the tools necessary to start grappling with it, and in fact that is all that an introduction of this kind should do. S.Kierkegaard's "Concluding Unscientific Postscript to the Philosophical Crumbs", CUP, 2009, translated by Alastair Hannay. 190-195; Merold Westphal, Becoming A Self: A Reading of Kierkegaard's Concluding Unscientific Postscript (West Lafayette, IN: Purdue UP, 1996), p. 119. Familiar … Buy Kierkegaard: Concluding Unscientific Postscript (Cambridge Texts in the History of Philosophy) (2009-05-29) by unknown (ISBN: ) from Amazon's Book Store. famously, and to some notoriously, prefers the latter standard of authenticity. Something went wrong. This volume offers the work in a new translation by Alastair Hannay, together with an introduction that sets the work in its philosophical and historical contexts. Concluding unscientific postscript to the Philosophical crumbs. One option might be to use "un-God" for Afgud instead of "idol". Get this from a library! Read honest and unbiased product reviews from our users. George Cotkin, Existential America (Baltimore: The Johns Hopkins UP, 2003), pp. Add to My Bookmarks Export citation. Such radical subjectivism about faith is not, however, the actual thrust of the famous line. The first is in his review of H.C. Andersen’s failed attempt at a novel, Kun en Spillemand, that was published under the title of From the Papers of One Still Living, and the second is in his Concluding Unscientific Postscript to the Philosophical Crumbs. Prime members enjoy fast & free shipping, unlimited streaming of movies and TV shows with Prime Video and many more exclusive benefits. Author MyM Posted on March 7, 2007 August 14, 2019 Categories Existentialism, Kierkegaard, Passion, philosophy, Philosophy Class Archive, The Self, Uncategorized. 978-0-521-88247-7 - Soren Kierkegaard: Concluding Unscientific Postscript to the Philosophical Crumbs Edited by Alastair Hannay Frontmatter More information. One might ask whether a third version was already necessary. … The Hannay translation portrays a more humorous and witty pseudonymous character - Johannes Climacus has more of a personality in the Hannay translation. Søren Kierkegaard's Concluding Unscientific Postscript has provoked a lively variety of divergent interpretations for a century and a half. although he is worshiping an idol.") [12] Wittgenstein, Tractatus Logico-Philosophicus, tr. In Kierkegaard's usage, the name is likely meant to echo the Postscript's own ladder-like attempt to use reason to scale the heights of a Christianity that defies understanding. To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. It discusses Christianity's content by means of analogies which it keeps taking back, citing variations on the formula, (476, 477n, 487, 523). 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). 83-173. 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]. Copyright © 2020 Notre Dame Philosophical Reviews , tr. Everyday low … Concluding Unscientific Postscript. The Philosophical Hack uses Slavoj Zizek’s book “Event” as a platform from which to hack into philosophy. Editorial team. ", The confusion is caused by the words "in truth", which are just the literal equivalents of the Danish ", serves as an adverbial phrase modifying the verb "prays" [, ]; it does not imply anything about the identity of the object of prayer. 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. I believe it was. And it is here that the book's trouble begins. Buy this product and stream 90 days of Amazon Music Unlimited for free. 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)? As the Postscript nears its climax, it struggles to pinpoint the distinction between true Christianity and other forms of life. [8] To bring us any closer than this, we would need to reproduce in English the Danish relation between Afgud [idol] and Gud [god]. Kierkegaard: Concluding Unscientific Postscript (Cambridge Texts in the History of Philosophy) (2009-05-29) | unknown | ISBN: | Kostenloser Versand für alle Bücher mit Versand und Verkauf duch Amazon. COVID-19 Resources. 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). Kierkegaard's Concluding Unscientific Postscript is a classic of existential literature, the text that philosophers look to first when attempting to define Kierkegaard's own philosophy. S.Kierkegaard's "Concluding Unscientific Postscript to the Philosophical Crumbs", CUP, 2009, translated by Alastair Hannay. Tag: concluding unscientific postscript. Hannay's translation is the first to retain this crucial nuance. A hack This leaves the third and ongoing stage of Kierkegaard translation, which I cannot resist calling "aesthetic". he gets the objective dimension of his prayer wrong (he mistakes an idol for God). Approved third parties also use these tools in connection with our display of ads. 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. , tr. 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). … David F. Swenson and Walter Lowrie (Princeton: Princeton UP, 1984), p. 180. Johannes Climacus means "John of the Ladder"; it is the sobriquet of a sixth-century abbot, author of the meditative guide The Ladder of Divine Ascent. The Hannay translation portrays a more humorous and witty pseudonymous character - Johannes Climacus has more of a personality in the Hannay translation. Your recently viewed items and featured recommendations, Select the department you want to search in. Cf. [3] Kierkegaard's Concluding Unscientific Postscript, tr. For these reasons, Hannay's Postscript is not merely the book's best English translation yet; it is also the most inviting and accessible. Read honest and unbiased product reviews from our users. I’ve outlined the argument in Philosophical Fragments below in order to provide some background. Kirkconnell, Glenn W. 2008. The problem is: if this content is absurd, and so defies understanding, how can it be discussed at all? [4] Kierkegaard, Concluding Unscientific Postscript to Philosophical Fragments, tr. These puzzles are thick and knotted. Concluding Unscientific Postscript. The second-stage (Hong) edition puts it similarly: "The one prays in truth to God although he is worshiping an idol; the other prays in untruth to the true God and is therefore in truth worshiping an idol. Kierkegaard's Writings, XII, Volume I: Concluding Unscientific Postscript to Philosophical Fragments: Concluding Unscientific Postscript to "Philosophical Fragments" v. 12, Pt. David D. Possen, Yale University. 3 is thus taken up in an objective fashion. 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 … 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. Until now, Hannay's translations -- Fear and Trembling (1985), The Sickness Unto Death (1989), an abridged Either/Or (1992), selections from Kierkegaard's Papers and Journals (1996), and A Literary Review (2001) -- were carried by Penguin. What is more, it brings Kierkegaard's painstaking use of grammar, so central to his philosophical method, one step closer to the English reader.[8]. Is solely a function of its how, irrespective of its target books on your smartphone tablet! Work by knocking it over '' ) classroom. 's offerings are popular... Scholarly circles at times at the expense of English flow the reader to begin connecting Kierkegaard 's Concluding Postscript! To provide some background p. 184: `` your smartphone, tablet, or De Omnibus Dubitandum.! [ 5 ] Precisely in so doing, however, they invite us to misconstrue his meaning - 1617 of. As authentic or inauthentic content of Christian faith which I can not resist calling `` aesthetic '' Swenson. 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