Fear And Trembling Repetition : Kierkegaard's W...
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Johannes de Silentio speaks of the difference between the method Descartes[28] found for himself and the system that Hegel wants to build.[29] He says, \"I throw myself down in the deepest submission before every systematic ransacker: This [book] is not the system; it has not the least thing to do with the system. I invoke everything good for the system and for the Danish shareholders in this omnibus, for it will hardly become a tower. I wish them all, each and every one, success and good fortune.\" Respectfully, Johannes De Silentio[30] Kierkegaard chooses to \"work out his own salvation in fear and trembling\".[31] Johannes Climacus, another pseudonymous author, wrote in 1846 that Kierkegaard isn't interested in creating yet another system. He says, \"The present author is by no means a philosopher. He is in a poetic and refined way a supplementary clerk who neither writes the system nor gives promises of the system, who neither exhausts himself on the system nor binds himself to the system. He writes because to him it is a luxury that is all the more pleasant and apparent the fewer there are who buy and read what he writes.\"[32]
He explains himself in Concluding Unscientific Postscript, where he writes, \"In that book [Fear and Trembling] I had perceived how the leap, according to the author, as the decision par excellence becomes specifically decisive for what is Christian and for every dogmatic category. This can be achieved neither through Schelling's intellectual intuition nor through what Hegel, flouting Schelling's idea, wants to put in its place, the inverse operation of the method.[34] All Christianity is rooted in paradox, according to Fear and Trembling-yes, it is rooted in fear and trembling (which are specifically the desperate categories of Christianity and the leap)-whether one accepts it (that is, is a believer) or rejects it (for the very reason that it is the paradox).\"[35]
Abraham chooses to be \"the exception\" and set aside the general law, as well as does the aesthetic individual; but, note well: \"in fear and trembling,\" and at the express command of God! He is a \"knight of faith.\" But because this direct relation to the divinity necessarily can be certain only to Abraham's self, his action is altogether incomprehensible to others. Reason recoils before the absolute paradox of the individual who chooses to rise superior to the general law.[60]
If he had had a deeper religious background, he would not have become a poet. Then everything would have gained religious meaning . . . Then he would have acted with an entirely different iron consistency and imperturbability, then he would have won a fact of consciousness to which he could constantly hold, one that would never become ambivalent for him but would be pure earnestness because it was established by him on the basis of a God-relationship. . . . Then with religious fear and trembling, but also with faith and trust, he would understand what he had done from the very beginning and what as a consequence of this he was obligated to do later, even though this obligation would have strange results. It is characteristic of the young man, however, precisely as a poet, that he can never really grasp what he has done, simply because he both wants to see it and does not want to see it in the external and the visible, or wants to see it and does not want to see it. A religious individual, however, is composed within himself and rejects all childish pranks of actuality. (Repetition 229-230) 59ce067264
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