By Samuel Hugo Bergman
This ebook introduces American readers to a philosophical and non secular exemplar of debate. the writer offers a manner of pondering ourselves, the realm, and our courting to God that's neither dualistic nor monistic. The thinkers provided during this e-book specialise in a thorough departure from objectivism and subjectivism. Kierkegaard, Feuerbach, Herman Cohen, Ferdinand Ebner, Eugen Rosenstock, Franz Rosenzweig, and Martin Buber have been all looking for the way to enable a transaction among self, the area, and God with out foregoing both individuality or the adventure of merging.
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Extra info for Dialogical Philosophy from Kierkegaard to Buber
This inner relationship represents, as we shall see, an advance from the aesthetic to the moral stage and from the moral to the religious. Nowhere, however, can the reader claim to pinpoint Kierkegaard's view. Kierkegaard conceals himself and disappears, as it were, behind the irony of the pseudonym. H e wants to see himself, not as the author of his writings, but as the reader, in order to make it clear from the outset that he has not come to teach a particular doctrine. If truth is not theoretic but that which a person must verily through his life and the way he lives it, how can one person be another's teacher?
He acts ironically toward himself, but he is not prepared to efface himself, since he enjoys his subjectivity (p. 275). From such fine distinctions as these we can see the delicate psychological creativity that already marks Kierkegaard's work in the dissertation. The Concept of Irony Irony and 35 Romanticism The second part of the dissertation is devoted to an elucidation of his position vis-a-vis the ironic Romanticists of his time— Friedrich Schlegel, Ludwig Tieck and others—whose irony expressed itself in their opposition to all objective laws externally imposed on m a n and in the development of a cult of genius.
The midwife cuts the umbilical cord connecting the newborn baby to its mother. Socrates cut the umbilical cord of objectivity that b o u n d the young Greek to the ancient and revered customs of his people. He did no more. The future direction of the subjectivity he had aroused was anticipated only from a distance; he did not live it. Socrates used dialogue as the instrument of his liberating activity. It was the m e d i u m for questions. The Sophists, Socrates' opponents, boasted of their ability to answer any question.