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By Steven M. Emmanuel

Amassing jointly a number of the strands of Kierkegaard's suggestion - his knowing of the connection among religion and cause, the relevance of ancient wisdom to religion, the character of spiritual conversion, the concept that of fact, the bounds of non secular authority, and the dialectic of spiritual communique - Emmanuel creates a clean and unified point of view on Kierkegaard's non secular place. through revealing the internal connections among what are frequently perceived as attention-grabbing yet discrete points of Kierkegaard's advanced authorship, this learn presents the 1st complete interpretation of Kierkegaard's view of Christian revelation and the primary significance of that idea for realizing the improvement of his non secular philosophy.

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Extra resources for Kierkegaard and the Concept of Revelation

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The problem with Hegel's philosophy is not that it is mistaken in assuming that existence can be surveyed systematically, but that it has a "comical presupposition, occasioned by its having forgotten... "20 To the foregoing objection it might be replied that philosophy, as a science, is a corporate activity. "21 But Kierkegaard anticipates this move. For what, he asks, are the categories which "mediate between the individual and world-process, and who is it again who strings them all together on the systematic thread?

First, although reason cannot judge the actual content of revelation, it can serve in a "negative" capacity, in the sense that by a dialectical process of inquiry it can show what cannot count as a proper object for faith. And second, reason plays a crucial role in determining the limits of meaningful discourse about revelation, in determining what counts as a valid move in the language game about revelation. This is shown by Kierkegaard in On Authority and Revelation. Kierkegaard began writing On Authority and Revelation shortly after the publication of the Concluding Unscientific Postscript.

For as James Collins wisely cautions, Kierkegaard did not concern himself very deeply with the technicalities of Hegel's philosophical system. "48 Kierkegaard is much more interested in Hegelianism as an attitude, and its implications for our understanding of the ethical and religious dimensions of human experience. 49 The tactic is rather to call atten < previous page page_31 If you like this book, buy it! next page > < previous page page_32 next page > Page 32 tion to the conceptual differences that make it impossible finally to reconcile Christianity and speculative philosophy.

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