By Søren Kierkegaard, Howard V. Hong, Edna H. Hong
For Self-Examination and its better half piece Judge for Yourself! are the fruits of Søren Kierkegaard's "second authorship," which his Concluding Unscientific Postscript. one of the least difficult and such a lot comfortably comprehended of Kierkegaard's books, the 2 works are a part of the signed direct communications, as exotic from his prior pseudonymous writings. The lucidity and pithiness, and the earnestness and tool, of For Self-Examination and Judge for Yourself! are more advantageous while, as Kierkegaard asked, they're learn aloud. They comprise the well known passages on Socrates' security speech, how one can learn, the lover's letter, the royal coachman and the carriage crew, and the painter's relation to his portray. the purpose of awakening and inward deepening is signaled via the hole part on Socrates in For Self-Examination and is pursued within the context of the relatives of Christian ideality, grace, and reaction. The secondary goal, a critique of the status quo, hyperlinks the works to the ultimate polemical writings that seem later after a four-year interval of silence.
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Additional resources for For Self-Examination/Judge for Yourselves : Kierkegaard's Writings, Vol 21
That being alone with God's Word is a dangerous matter is implicitly admitted also by more competent people. Possibly there was someone (a competent and earnest person, even if we cannot laud his conclusion) who said to himself, "I am no good at doing anything halfway-and this book, God's Word, is an extremely dangerous book for me. And it is an imperious book-if one gives it a finger, it takes the whole hand; if one gives it the whole hand, it takes the whole man and may suddenly and radically change my whole life on a prodigious scale.
Everybody turns into an interpreter, public officials become authors, and every blessed day an interpretation is published, one more learned, more penetrating, more elegant, more profound, more ingenious, more wonderful, more beautiful, more wonderfully beautiful than the other. Criticism, which is supposed to maintain an overview, can scarcely maintain an overview of this enormous literature; indeed, criticism itself becomes such a prolix literature that it is impossible to maintain an overview of the criticism: everything is interpretation-but no one read the decree in such a way that he complied with it.
Is it not true that all this seems to be rather complicated! God's Word is the mirror-in reading it or hearing it, I am supposed to see myself in the mirror-but look, this business of the mirror is so confusing XII 315 26 XII 316 For Self-Examination that I very likely never come to see myself reflected-at least not if I go at it this way. One could almost be tempted to assume that the full force of human craftiness has a hand in it (alas, how true, in relation to God and godliness and Godfearing truth we humans are so crafty that we do not mean it at all when we tell each other that we are perfectly willing to do God's will if we only could find out what it is).