By Samuel Hugo Bergman
This booklet introduces American readers to a philosophical and non secular exemplar of discussion. the writer offers a fashion of considering ourselves, the area, and our dating to God that's neither dualistic nor monistic. The thinkers provided during this e-book concentrate on an intensive departure from objectivism and subjectivism. Kierkegaard, Feuerbach, Herman Cohen, Ferdinand Ebner, Eugen Rosenstock, Franz Rosenzweig, and Martin Buber have been all searching for the way to enable a transaction among self, the realm, and God with no foregoing both individuality or the event of merging.
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Extra resources for Dialogical Philosophy from Kierkegaard to Buber
Thus it follows that the experiences intended to give the m a n of genius an awareness of his infinite nature are found to be without substance. The end product of Romantic irony, says Kierkegaard, is boredom. For Kierkegaard a difficult problem now arises. H e cannot return to the objectivity of tradition, law and religion, the state that Hegel had depended u p o n in his struggle against the Romantics of his time, for like the Romantics he has asserted the right of subjectivity. Yet he cannot agree to the Romantics' easy use of irony as a positive foundation.
5 18 Dialogical Philosophy On his Gilleleje summer holiday in 1835, when he was twenty-two, he entered the "complete account" of his life in the journal. What he needed especially, he discerned, was to find the idea for which he would be willing to live and die—his own truth. He allotted himself three years to achieve his objective. He thought that he would reach his goal without regret and "not waste time grieving" (p. 20). In these last words there is an indication of the aesthetic direction Kierkegaard was to follow during the next few years.
Kierkegaard accepts Hegel's view in principle. He, too, understands the conflict between Athens and Socrates, between the objective-substantial and the subjective-personal principles. Yet he has given a special interpretation to the subjective factor by presenting Socrates as an ironic man. Kierkegaard's book on irony is divided into two parts. The first section, about three-fourths of the book, is devoted to a clarification of Socrates' ironic stance. The second section, shorter in length, concerns itself with the irony of the Romantics.