By Søren Kierkegaard, Howard V. Hong, Edna H. Hong
Søren Kierkegaard, the nineteenth-century Danish thinker rediscovered within the 20th century, is a big impact in modern philosophy, faith, and literature. He seemed Either/Or because the starting of his authorship, even though he had released previous works on Hans Christian Andersen and irony. The pseudonymous volumes of Either/Or are the writings of a tender guy (I) and of pass judgement on William (II). The ironical younger man's papers comprise a set of sardonic aphorisms; essays on Mozart, sleek drama, and tedium; and "The Seducer's Diary." The seeming miscellany is a reflective presentation of points of the "either," the esthetic view of life.
Part II is an older friend's "or," the moral lifetime of built-in, genuine personhood, elaborated in discussions of private changing into and of marriage. The solution of the "either/or" is left to the reader, for there is not any half III till the looks of levels on Life's means. The poetic-reflective creations of a grasp stylist and ingenious impersonator, the 2 males write in unique methods applicable to their respective positions.
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Extra resources for Either/Or, Part II (Kierkegaard's Writings, Volume 4)
A second difference between parables and the ta’wīl, or nonliteral interpretation, of words is that one is entitled to engage in ta’wīl only when the first or literal meaning of the word can be demonstrated to be false when attributed to its subject; there is no analogous constraint that the external or literal meaning of a parable be demonstrably false or unacceptable. ” In these examples, the fact that the false predication is made of God makes the error worse because the higher the “rank” of the subject of the falsehood, the worse it is (I:36:83).
So, an unqualified definition of parabolic inner meaning would be wisdom consisting in, or useful for, complete (scientific) apprehension and knowledge of all truths of physics and metaphysics. However, that definition presupposes that unqualified, complete scientific knowledge of physics and metaphysics is humanly achievable. Therefore, if Maimonides has epistemological reservations about the human realizability of this state (as I shall argue), he may not wish to identify parabolic inner meaning with such complete knowledge.
Some of [which] are set forth explicitly and some . . in parables” (III:27:510–513). In other words, the welfare of the soul of the community consists in its members holding the right beliefs and values. The notion of communal welfare is closely connected for Maimonides with the notion of a law (sharī‘a)—a set of rules and institutions that govern a community and provide for its welfare. Hence, a law can aim either at only the welfare of the communal body or also at the welfare of its soul.