By Joel D. S. Rasmussen
This ebook bargains a unique interpretation of the connection among spiritual trouble and inventive creativity within the works of the self-styled "Christian poet and philosopher" Søren Kierkegaard (1813-1855). even supposing Kierkegaard articulated neither a "Christology" within the feel that the time period has for systematic theology, nor a commonly used "theory of poetry" within the feel that word has for literary feedback, this examine makes the case that Kierkegaard's writings however do improve a "Christomorphic poetics," a tertium quid that resists traditional differences among theology and literature. Arguing that Kierkegaard's poetics takes form in dialog with the various significant topics of early German Romanticism (irony, imaginitive creativity, paradox, the relativization of imitation [mimesis], and erotic love), this booklet bargains a clean appreciation of the intensity of Kierkegaard's engagement with Romanticism, and of the contours of his replacement to that literary movement.
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Extra resources for Between Irony and Witness: Kierkegaard's Poetics of Faith, Hope, and Love
Moller, Om Udodeligheden, 185; my translation. 135. Mailer, Om Udedeligbeden, 199; my translation. THE IMAGINATIVE ANTICIPATION OF THE ETERNAL 37 Echoing this identification of the similarity between speculative philosophy and Romantic irony, William writes to A: The polemical conclusion, from which all your paeans over existence resonate, has a strange similarity to modern philosophy's pet theory that the principle of contradiction is cancelled. I am well aware that the position you take is anathema to philosophy, and yet it seems to me that it is itself guilty of the same error; indeed, the reason this is not immediately detected is that it is not even as properly situated as you are.
Why is the belief that one is "the unhappiest" the "proudest" and "most defiant" thought one can have? In William's view, A's pretentious unhapp'mess is proud and defiant because in claiming to be unhappy with life—indeed, the unhappiest—he sneers at his God-given actuality. William believes that A rejects the gifts of God, indeed, that he refuses to see actuality in Christian terms as a gift. "158 A, on the other hand, turns his back on his God-given actuality and seeks imaginative consolation in the opposite direction.
Kierkegaard, Concept of Irony, 281; SKS, 1:317. 68. Kierkegaard, Concept ofIrony, 326; SKS, 1:354. 69. Kierkegaard, Concept ofIrony, 297; SKS, 1:330. 70. Kierkegaard, Concept of Irony, 280; SKS, 1:316. 71. Kierkegaard, Concept of Irony, 280; SKS, 1:316. 26 BETWEEN IRONY AND WITNESS philosophies that he later explores in his popularly celebrated Either/Or. "72 Viewed under the aspect of poetics, these two alternatives are the positions articulated respectively by the aesthete in the first volume of Either/Or, and by his avuncular correspondent William in the second.
Between Irony and Witness: Kierkegaard's Poetics of Faith, Hope, and Love by Joel D. S. Rasmussen