By Søren Kierkegaard

Presented the following in a brand new translation, with a ancient creation via the translators, Fear and Trembling and Repetition are the main poetic and private of Søren Kierkegaard's pseudonymous writings. released in 1843 and written below the names Johannes de Silentio and Constantine Constantius, respectively, the books exhibit Kierkegaard's transmutation of the non-public into the lyrically religious.

Each paintings makes use of as some degree of departure Kierkegaard's breaking of his engagement to Regine Olsen--his sacrifice of "that unmarried individual." From this starting Fear and Trembling turns into an exploration of the religion that transcends the moral, as in Abraham's willingness to sacrifice his son Isaac at God's command. This religion, which persists within the face of the absurd, is rewarded ultimately by means of the go back of all that the devoted one is keen to sacrifice. Repetition discusses the main profound implications of cohesion of personhood and of id inside of swap, starting with the ironic tale of a tender poet who can't satisfy the moral claims of his engagement as a result of attainable outcomes of his marriage. The poet eventually despairs of repetition (renewal) within the moral sphere, as does his consultant and pal Constantius within the aesthetic sphere. The ebook ends with Constantius' intimation of a 3rd form of repetition--in the non secular sphere.

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Extra info for Fear and Trembling/Repetition (Kierkegaard's Writings, Volume 6)

Sample text

Moral goodness was seen as a quality of the soul, whereas the body was the source of distraction and temptation. This even led some theorists to suggest that women were not capable of being moral since their motivations were dominated by their bodies, feelings and emotions. This is not the place to debate these very large philosophical issues, but it is worth noting that virtue ethics thinks of the human agent in more holistic terms. In so far as well-ingrained virtues are habits acquired through instruction and practice, they are inscribed into the body.

The importance of this distinction between external and internal reasons is that it points, once again, to the agent’s character as central to any description of moral agency from the virtue ethics perspective. This distinction also solves a problem that many moral theorists in the tradition of duty ethics have found puzzling. This problem is that of linking moral thinking to moral action. It is one thing to conclude from principles that a particular action should be done and quite another to be motivated to do it.

It is not that I have been given some objective or absolute definition of courage and have then applied it successfully to particular cases. Rather, when I was a child I experienced the actions of others or stories about them and other people called them examples of courage and, when asked, explained to me why. Sometimes, older people called certain actions foolhardy, sometimes they described them as courageous, and sometimes as heroic. Sometimes I have done things myself that have earned the description “courageous”.

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