Philosophy

Download Autopsia: Self, Death, and God after Kierkegaard and Derrida by Marius Timmann Mjaaland PDF

By Marius Timmann Mjaaland

There are specific issues that may be defined and sure issues that can't be defined. This ebook is ready the latter. it's a publication approximately demise: how loss of life interrupts and affects the mirrored image at the self. it's a publication approximately God: a close and significant dialogue on how Kierkegaard and Derrida follow the idea that of God of their philosophical reflections. the main ground-breaking research matters the recognized passage at the self (A.A) within the disorder unto demise, the place the writer combines logical, rhetorical and dialectical capability to set up a brand new standpoint on Kierkegaards pondering in most cases. The Cartesian doubt then constitutes a standard trait for his specified and rigorous research of Derrida and Kierkegaard on demise, insanity, religion, and rationality exhibiting how they either search to damage up the Hegelian Aufhebung from inside of, yet nonetheless stay depending on Hegel. After Kierkegaard and Derrida, the understanding and overall uncertainty of demise and of God as countless different supplies the self a simple, although non-foundational, accountability. the importance of this accountability, of this different, of this dying, calls for sustained and thorough attention. the place others mark a end, this ebook as a result marks some degree of departure: reflecting on oneself on the graveside of a lifeless guy hence introducing an Autopsia.

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Extra resources for Autopsia: Self, Death, and God after Kierkegaard and Derrida (Kierkegaard Studies; Monograph)

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Mynster criticized this, primarily for theological reasons. He maintained that one must hold fast to the principle of contradiction, i. e. the principle of the excluded third, and he discusses in an article on rationalism and supernaturalism the extent to which philosophy and Christianity are compatible. His conclusion is negative, since he emphasizes that Christianity has a supernatural origin and thus neither can nor should be understood. It is mediated by means of a revelation, and can be grasped only by faith.

IV B 1, p. 148. § 4 Kierkegaard’s Doubt 27 doubt lies in interest, and all systematic knowledge is disinterested. 48 Jon Stewart maintains that this text concerns Kierkegaard’s relationship to Martensen, since it was the latter who regarded doubt as the presupposition for modern philosophy, and who continually repeated the Cartesian principle. 49 Stewart is certainly correct about this last point, although Hegel, in the foreword to the Phänomenologie, calls doubt – or despair – the driving power in the dialectical method.

75. It is thus Hegel himself who describes the sign as a pyramid in this context: cf. Georg Wil- 32 I. Prolegomena: Discourse on Method we may add that it is this hodos that opens the path to the Hegelian methodos, the dialectical method. ”62 During the intervening time in which the sign functions as a pointer to the presence, Hegel sees it as an incarnation of the signifying body and the signified ideality. This means that an antithesis between body and soul is inherent in the sign; but this happens in such a way that the sign itself, “this proper and animated body,” is not only an expression of the life of the spirit, but also functions as a tomb (tombeau).

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