Contents include: Foreword Editor's Preface Introduction by the Editor
Preface Introduction BOOK ONE: The Objective Problem Concerning the
Truth of Christianity Introductory Remarks Chapter I: The Historical
Point of View 1. The Holy Scriptures 2. The Church 3. The Proof of the
Centuries for the Truth of Christianity Chapter II: The Speculative
Point of View BOOK TWO: The Subjective Problem, The Relation of the
Subject to the Truth of Christianity, The Problem of Becoming a
Christian PART ONE: Something About Lessing Chapter I: An Expression
of Gratitude Chapter II: Theses Possibly or Actually Attributable to
Lessing 1. The subjective existing thinker has regard to the
dialectics of the process of communication 2. The existing subjective
thinker is in his existential relation to the truth as negative as he
is positive; he has a much humor as he has essential pathos; and he is
constantly in process of becoming, i.e. he is always striving 3.
Lessing has said that accidental historical truths can never serve as
proofs for eternal truths of the reason; and that the transition by
which it is proposed to base an eternal truth upon historical
testimony is a leap 4. Lessing has said that, if God held all truth in
His right hand, and in His left the lifelong pursuit of it, he would
choose the left hand A. A logical system is possible B. An existential
system is possible PART TWO: How the Subjectivity of the Individual
Must be Qualified in Order that the Problem May Exist for Him Chapter
I: The Task of Becoming Subjective. The conclusion that would be
forced upon ethics if the attainment of subjectivity were not the
highest task confronting a human being—Considerations left out of
account in connection with the closer understanding of this—Examples
of thinking directed towards becoming subjective Chapter II: The
Subjective Truth, Inwardness; Truth is Subjectivity Appendix. A Glance
at the Contemporary Effort in Danish Literature Chapter III: Real or
Ethical Subjectivity—The Subjective Thinker 1. Existence and Reality
2. Possibility as higher than Reality—Reality as higher than
Possibility—Poetic and Intellectual Ideality—Ethical Ideality 3.
The Simultaneity of the Individual Factors of Subjectivity in the
Existing Subject—The Constrast between this Simultaneity and the
Speculative Process 4. The Subjective Thinker—his Task, his Form,
his Style Chapter IV: The Problem of the Fragments: How can an Eternal
Happiness be based upon Historical Knowledge? Section I. For
Orientation in the Plan of the Fragments 1. That the point of
departure was taken in the pagan consciousness, and why 2. The
importance of a preliminary agreement concerning what Christianity is,
before there can be any question of mediating between Christianity and
speculative thought. The absence of such an agreement favors the
proposal of medication, while at the same time making any mediation
illusory; the presence of such an agreement precludes mediation 3. The
problem of the Fragments viewed as a problem, introductory not to
Christianity, but to becoming a Christian Section II. The Problem
Itself. The eternal happiness of the individual is decided in time
through the relationship to something historical, which is furthermore
of such a character as to oinclude in its composition that which by
virtue of its essence cannot become historical, and must therefore
become such by virtue of the absurd A. Existential Pathos 1. The
Initial Expression for Existential Pathos: the absolute direction
(respect) toward the absolute telos, expressed in action through the
transformation of the individual's existence Aesthetic Pathos—The
deceptiveness of the principle of mediation—The medieval monastic
movement—The simultaneous maintenance of an absolute relationship to
the absolute telos and a relative relationship to the relative ends 2.
The Essential Expression for Existential pathos: Suffering—Fortune
and misforutne as the expression for an aesthetic view of life, in
constradistinction to suffering as the expression of a religious view
(illustrated by reference to the religious discourse)—The Reality of
suffering (humor)—The reality of suffering in the last instance as
evidence for the possession by the existing individual of a
relationship to an eternal happiness—The illusion of
religiosity—The category of Anfechtung—The primary ground and
significance of the religious suffering: The dying away from the life
of immediacy while still remaining in the finite—An edifying
divertisement—Humor as an incognito for religiosity 3. The Decisive
Expression for existential pathos: Guilt—That the investigation goes
backward instead of forward—The eternal recollection of guilt is the
highest expression for the relation between the consciousness of guilt
and an eternal happiness—Lower expressions for the consciousness of
guilt, and corresponding forms of satisfaction—Self-imposted
penance—Humor—The religiosity of hidden inwardness Intermediate
Clause between A and B B. The Dilectical 1. The dialectical
contradiction which constitutes the breach: to expect an eternal
happiness in time through a relationship to something else in time 2.
The dialectical constradiction that an eternal happiness is based upon
something historical 3. The dialectical contradiction that the
historical fact here in question is not a simple historical fact, but
is constituted by that which only against its nature can become
historical, hence by virtue of the absurd Appendix to B. The
retroactive effect of the dialectical upon the pathetic, and the
factor simultaneously present in the pathos (a) The consciousness of
sin (b) The possibililty of offense (c) The smart of sympathy Chapter
V. Conclusion. About Childish Christianity Appendix. For an
Understanding with the Reader First and Last Declaration Notes Index
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Les mer
Produktdetaljer
ISBN
9780691198552
Publisert
2019
Utgiver
Vendor
Princeton University Press
Språk
Product language
Engelsk
Format
Product format
Digital bok
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