Kierkegaard and Philosophy: Selected Essays
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35 Papirer X 4 A 596; cf. XI 1 A 28. Papers and Journals: A Selection, pp. 545 and 570–1. Søren Kierkegaard's Journals and Papers, vol. 1, 707–11.
36 Papirer X 1 A 640. Papers and Journals: A Selection, p. 408. Søren Kierkegaard's Journals and Papers, vol. 6, p. 6467.
37 Papirer X 2 A 61. Søren Kierkegaard's Journals and Papers, vol. 6, 6500.
38 Papirer X 6, B 115.
8 The 'what' in the 'how'
1 Søren Kierkegaards Skrifter (SKS), ed. by N. J. Cappelørn, J. Garff, J. Kondrup, A. McKinnon and F. H. Mortensen, Copenhagen: Gads Forlag for the Søren Kierkegaard Research Centre, 1997–, SKS 7, 2002, p. 185. Concluding Unscientific Postscript, trans. by David F. Swenson and Walter Lowrie, Princeton, NJ: Princeton University Press, 1941, p. 181 (page references hereafter in parentheses). Original emphasis.
2 Gottlob Frege, Translations from the Philosophical Writings of Gottlob Frege, ed. and trans. by P. Geach and M. Black, Oxford: Blackwell, 1952, p. 59.
3 Ibid., footnote.
4 Ibid., p. 61.
5 Ibid., p. 79.
6 Ibid., p. 60.
7 Ibid., p. 59.
8 Gottlob Frege, 'The Thought', trans. A. M. and M. Quinton in P. F. Strawson (ed.), Philosophical Logic, Oxford: Oxford University Press, 1967, p. 35.
9 SKS 7, p.185 (181).
10 Ibid., p. 221 (217).
11 Frege, Translations, p. 79.
12 Ibid.
13 J. R. Searle, 'What is an Intentional State?', Mind, 88, 1979.
14 J. R. Searle, 'Intentionality and the Use of Language', in A. Margalit (ed.), Meaning and Use, Dordrecht: D. Reidel Publishing Co., 1979, p. 181.
15 Cf. Alfred J. Ayer, The Foundations of Empirical Knowledge, London: Macmillan, 1940, Ch. 1, sec. 3, and R. M. Chisholm, 'The Theory of Appearing', in Max Black (ed.), Philosophical Analysis, Englewood Cliffs, NJ: Prentice Hall, 1950.
16 Cf. Alan R. White, 'Seeing What is Not There', Proceedings of the Aristotelian Society, 1969–70, p. 62.
17 The example is from Alastair Hannay, Mental Images – A Defence, Muirhead Library of Philosophy, London: George Allen & Unwin, 1972 (reprinted London: Routledge, 2003), p. 226.
18 Cf. Virgil C. Aldrich, 'Picture Space', Philosophical Review, 67, 3, 1958, p. 349.
19 Ludwig Wittgenstein, Philosophical Investigations, trans. by G. E. M. Anscombe, Oxford: Blackwell, 1958, p. 201.
20 Virgil C. Aldrich, ' Aesthetic Perception and Objectivity', British Journal of Aesthetics, 18, 3, 1978, pp. 210, 213 and 214.
21 Ibid., pp. 214 and 215.
22 William Blake, 'To the Evening Star', in The College Survey of English Literature, rev. shortened edn, New York: Harcourt, Brace and Co., 1942, p. 663.
23 Aldrich, 'Aesthetic Perception and Objectivity', p. 213.
24 Ibid., p.209.
25 Hermann. Hesse, 'The Latin Scholar', from Stories of Five Decades, New York: Panther, p. 113.
26 Søren Kierkegaard,The Concept of Dread, trans. by Walter Lowrie, Princeton, NJ: Princeton University Press, 1957, p. 33.
27 Rudolf Steiner, Goethe the Scientist, trans. by O. D. Wannamaker, New York: Anthroposophic Press, 1950, p. 226, cf. p. 218. Goethe, in contradiction of Kant's Third Critique, allowed the principles of organic nature to announce themselves to what he called anschauende Urteilskraft, p. 229, and Ch.16 passim.
28 For a discussion and references see Hans D. Sluga, 'Frege's Alleged Realism', Inquiry, 20, 1977, esp. pp. 230–1.
Part II: Introduction
1 Søren Kierkegaards Papirer (Papirer), ed. by P. A. Heiberg, V. Kuhr and E. Torsting, 16 vols in 25 tomes, 2nd edn, ed. by N. Thulstrup, with an Index by N. J. Cappelørn, Copenhagen: Gyldendal, 1968–78, IV A 45. Søren Kierkegaard's Journals and Papers, 7 vols, ed and trans. by Howard V. Hong and Edna H. Hong, Bloomington and London: Indiana University Press, vol. 5, 1978, 5614.
2 Alasdair MacIntyre, Against Virtue: A Study in Moral Theory, London: Duckworth, 1981, p. 38.
3 Papirer IV B 59, p. 218.
4 In an essay on Bloch in Theodor W. Adorno, Notes on Literature, vols 1–2, ed. by R. Tiedemann, trans. by Shierry Weber, New York: Columbia University Press, 1992.
5 Hilary Putnam, Realism with a Human Face, ed. and intro. by James Conant, Cambridge, MA: Harvard University Press, 1990, p. 20.
6 Étienne Gilson, The Unity of Philosophical Experience, William James Lectures 1936, New York: Scribners, 1965, pp. 305–6.
9 Commitment and paradox
1 In his journal Kierkegaard wrote that 'the whole development of the world tends in the direction of the absolute significance of particularity' (Søren Kierkegaards Papirer [Papirer], ed. by P. A. Heiberg, V. Kuhr and E. Torsting, 16 vols in 25 tomes, 2nd edn, ed. by N. Thulstrup, with an Index by N. J. Cappelørn, Copenhagen: Gyldendal, 1968–78, VIII, 1, A 9), which he also regarded as the category proper of Christianity. See Søren Kierkegaard, Papers and Journals: A Selection, trans. by Alastair Hannay, Harmondsworth: Penguin, 1996, pp. 254–5 (references, where available, henceforth in parentheses).
2 Joseph Agassi, 'Rationality and the Tu Quoque Argument', Inquiry,16, 1973, p. 405.
3 D. Z. Phillips, 'Religious Beliefs and Language-games', in Phillips, Faith and Philosophical Enquiry, London: Routledge and Kegan Paul, 1970, pp. 77–110.
4 Ibid., p. 78.
5 Ibid., p. 79.
6 Ibid., p. 101.
7 Ibid., p. 102.
8 Well, of course they might; they might say they were responding to certain situations in the way those situations demanded. But I think we could say they were then assuming that the situations were endemically religious and so the religious response was already called for, by the nature of the situation; whereas Phillips, if I understand him properly, is saying that religious responses are a specific kind of response elicited by properties of certain situations not themselves initially conceived as being inherently religious.
9 Papirer X 2 A 299 (449–50) (original emphasis).
10 Søren Kierkegaards Skrifter (SKS), ed. by N. J. Cappelørn, J. Garff, J. Kondrup, A. McKinnon and F. H. Mortensen, Copenhagen: Gads Forlag for the Søren
Kierkegaard Research Centre, 1997–, SKS 7, 2002, p. 295. Concluding Unscientific Postscript, trans. David F. Swenson and Walter Lowrie, Princeton, NJ: Princeton University Press, 1941, p. 288 (references henceforth in parentheses).
11 Ibid., p. 192 (187).
12 Phillips, 'Religious Beliefs', p. 103.
13 See Ch. 13 in the present volume.
14 In that case we are on the slippery slope to the kind of religious attitude that Kierkegaard does not identify with faith but only as a preliminary to faith, namely resignation, and which is open wide to the kind of critique of religion given by Marx, that religious beliefs are invoked to make present suffering seem natural. Faith for Kierkegaard, as the example of Abraham and Isaac shows, means keeping what one cherishes, or receiving it back, but only on God's terms. See my Kierkegaard, in The Arguments of the Philosophers series, ed. by Ted Honderich, London and New York: Routledge, 1982; rev. edn, 1991 (new edn, 1999), Ch. 3. See also below.
15 SKS 7, p 517 (505).
16 Papirer X 2, A 318 (450–1).
17 SKS 7, p. 151 (145).
18 Henry E. Allison, 'Christianity and Nonsense', Review of Metaphysics, 20, 3, 1967, reprinted in Josiah Thompson (ed.), Kierkegaard: A Collection of Critical Essays, Garden City, NY: Anchor Books, 1972, p. 315.
19 Ibid., pp. 308 and 306. Allison's argument is more fully discussed in Ch 1. In the present volume.
20 See Papirer X 2 A 624.
21 SKS 7, p. 25 (19).
22 Ibid., p. 516 (504).
23 Papirer X 6 B 78. cf. page 22 in 21 above.
24 Ibid., B 79.
25 SKS 7, p. 516(504).
26 See Edna Ullmann-Margalit and Sidney Morgenbesser, 'Picking and Choosing', Social Research, 44, 1977, pp. 757ff.
27 Agassi, 'Rationality', p. 395.
28 Ibid., p. 405.
29 Ibid., p
. 401.
10 Humour and the irascible soul
1 Søren Kierkegaards Skrifter (SKS), ed. by N. J. Cappelørn, J. Garff, J. Kondrup, A. McKinnon and F. H. Mortensen, Copenhagen: Gads Forlag for the Søren Kierkegaard Research Centre, 1997–, SKS 7, 2002, p. 504. Concluding Unscientific Postscript, trans. Howard V. Hong and Edna H. Hong (Kierkegaard's Writings XII 1 and 2), Princeton, NJ: Princeton University Press, 1992, p. 554 (page references henceforth in parentheses): '[A]ll despair is a kind of ill temper.'
2 See the Republic 4:439. Cf. the physiological treatment of the theory of the tripartite soul (as a distinction between 'divine' reason, emotion and appetite (the latter both 'mortal') in the Timaeus 69–71.
3 St Thomas Aquinas, Truth, trans. (from the definitive Leonine text) by Robert W. Schmidt, S.J., vol. III, Questions XXI–XXIX, Chicago: Henry Regnery Co., 1954, p. 264. See Ch. 6 in the present volume.
4 The sadness, on Aquinas's account, must be a form of pain, since none of the other five basic passions of the concupiscible are likely candidates. These are love and hate, desire and aversion, and pain's opposite, pleasure.
5 Aquinas, Truth, p. 264.
6 SKS, 4, 1997, p. 138. Fear and Trembling, trans. by Alastair Hannay, Harmondsworth: Penguin, 1985, p. 72 (references henceforth in parentheses).
7 Ibid., p. 140 (74).
8 Aquinas, Truth, p. 272.
9 Summa Theologiæ, vol. 21, Fear and Anger, Latin text, English trans. (intro., notes, appendices and glossary) by John Patrick Reid O.P., London: Eyre & Spottiswoode/ New York: McGraw-Hill, 1965, 1a2æ.40, 1, p. 5.
10 Ibid., 1a2æ.40, 4, p. 13.
11 Ibid., 1a2æ.40, 1, p. 5: 'we do not speak of hoping for a trifle which lies easily within our grasp'.
12 Ibid., 1a2æ.40, 5, p. 13. Nicomachean Ethics III, 3. 1112b24.
13 Summa Theologiæ, 1a2æ.40, 5, p. 13. Nicomachean Ethics III, 3. 1112b24.
14 Summa Theologiæ,1a2æ.40, 1, p. 5.
15 Étienne Gilson, Le Thomisme: Introduction à la philosophie de Saint Thomas D'Aquin, Paris: Librairie philosophique J. Vrin, 1947, p. 394. The quotation is from The Christian Philosophy of St Thomas Aquinas, trans. by L. K. Shook, C.S.B., London: Gollancz, 1957, pp. 283–4; cf. The Summa Theologica, 22 vols, London, 1912–36, II–II, 67, 1 and 2.
16 Samlede Værker, ed. by A. B. Drachmann, J. L. Heiberg and H. O. Lange, 5th rev. edn of 3rd edn, 20 vols, Copenhagen: Gyldendal, 1962 (SV3), vol. 15, p. 73 (Anti-Climacus, ed. Kierkegaard, Sygdommen til døden), p. 79. The Sickness unto Death, trans. by Alastair Hannay, Harmondsworth: Penguin Books, 1989, p. 50 (page references henceforth in parentheses): 'To despair over oneself, in despair to want to be rid of oneself, is the formula for all despair.'
17 Ibid., p. 118 (94–5).
18 Ibid. (94).
19 Ibid., p. 161 (143–4).
20 In sections CA(a) and CA(b) (ibid., pp. 87–98 [59–72] ), though we should observe Kierkegaard's directions in the journals on this point and note that in this section he is making abstract distinctions, not yet applying them to actual people in terms of the levels to which they are conscious of 'themselves' and of their being their 'something eternal' in themselves. This comes in section CB.
21 Ibid., p. 78 (48).
22 See ibid., p. 88 (60): 'No form of despair can be defined directly (that is, undialectically, but only by reflecting on to its opposite' (translation altered).
23 The idea of a 'dialectic' can be traced to Aristotle. Using a term familiar to us in this discussion, Aristotle says that if the claim that 'hatred follows anger' is true, then hatred would be in the 'spirited faculty' ('en to thumoeidei') since 'that is where anger is'. But if friendship, the opposite of hatred, were in the 'faculty of desire' ('en to epithumetiko'), then hatred could not be in the spirited faculty and 'could not follow anger' (Topica, 113a35–113b3).
24 SKS 7, p. 504 (554).
25 SV3 15, p. 108 (82).
26 Le Thomisme, p. 394 (The Christian Philosophy of St Thomas Aquinas, p. 284).
27 Aquinas, Summa Theologiæ, 2a2æ. 17 art. 1, p. 7.
28 SV3 15, pp. 131 and 179 (109 and 164) (the first and the final page of Part Two).
29 Summa Theologiæ, vol. 33, 'Despair', 2a2æ, 20, 1, p. 89.
30 Ibid., p. 91.
31 SV3 15, p. 180 (165).
32 Ibid., p. 155 (137).
33 Ibid., p. 131 (109).
34 Truth occurs in Aquinas also in a wider sense as that which being imparts of its nature on a suitably placed knower, something the reader of Philosophical Fragments may not find altogether unfamiliar.
35 See note 29 above.
36 Aquinas, Truth, p. 69.
37 SV3 15, pp. 88–9 (60).
38 Ibid., p. 164 (147).
39 SV3 11, p. 30. Purity of Heart is to Will One Thing: Spiritual Preparation for the Office of Confession, trans. with introd. essay by Douglas V. Steere, New York: Harper Torchbooks, Harper and Brothers, 2nd edn, 1958, p. 53.
40 SV3 15, p. 146 (127).
41 SV3 11, p. 30. Purity of Heart, p. 53.
42 SV3 15, p. 147 (127).
43 Ibid.
44 Ibid., p. 91 (63).
45 Ibid., pp. 74 and 88 (44 and 60).
46 Ibid., p. 81 (52).
47 Ibid., p. 120 (96).
48 SKS 7, p. 455 (502).
49 Ibid., p. 458 (505).
50 Ibid., p. 466 (514). cf. ch.1, pp 18-19 in this volume.
51 Ibid., pp. 468–9 (516).
52 See note 23 above.
53 Ibid., pp. 25 and 560 (16 and 617).
54 I thank my colleague Eyjolfur Kjalar Emilsson for advice and guidance on the classical texts.
11 Proximity as apartness
1 For informative discussion of the Levinas–Kierkegaard connection in this and other respects, see Merold Westphal, 'Kierkegaard and Levinas in Dialogue', in Merold Westphal and Martin J. Matustík (eds), Kierkegaard in Post Modernity, Bloomington and Indianapolis: Indiana University Press, 1995, pp. 265–81.
2 Matthew xxii. 37; cf. Luke x. 25 and 27.
3 Immanuel Kant, Critique of Practical Reason, in Kant's Critique of Practical Reason and Other Works on the Theory of Ethics, trans. by T. K. Abbott, London, New York and Toronto: Longmans, Green and Co., 6th edn, 1954, p. 176.
4 Émile, Oeuvres complètes de Jean-Jacques Rousseau, ed. Bernard Gagnebin and Marcel Raymond, 5 vols, Paris: Édn Pléiade, 1959–, iv, pp. 503–4; Émile, trans. Barbara Foxley, London: Dent, 1974, p. 182.
5 Samlede Værker, ed. by A. B. Drachmann, J. L. Heiberg and H. O. Lange, 5th rev. edn of 3rd edn, 20 vols, Copenhagen: Gyldendal, 1962 (SV3), vol. 14, p. 78. A Literary Review, trans. by Alastair Hannay, Harmondsworth: Penguin, 2001, p. 75 (references henceforth in parentheses).