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By Kierkegaard, Søren; King, G. Heath; Kircher, Timothy; Kierkegaard, Søren

This paintings considers how appropriate the mode of life of a thinker is to his philosophizing. at the foundation of this perception, the paintings derives an figuring out of fashion that has in view this very correspondence of notion and mode of lifestyles

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Additional resources for Existence, thought, style : perspectives of a primary relation : portrayed through the work of Søren Kierkegaard

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And tr. V. H. Hong, Princeton 1983, p. 231 (III 264). 28 G. 2. “The fragrance of the experience” in the situation of remembrance If Kierkegaard’s designation of inwardness in this context as above all a passionate state29 is given its full weight here, another decisive attribute of the level of metaphorical appeal, as a maieutic moment of the situation, becomes more fully intelligible: namely its capacity to stir the emotions. This attribute, which the author of the ancient treatise “On the Sublime,” thought to be Longinus, saw as one of the main functions of the image, for the orator and poet,30 becomes in Kierkegaard a preliminary but necessary moment of the moral pathos — the poetic transcendence of the poetic.

24 The Point of View for my Work as an Author, pp. 34-39. Chapter II 27 sian reply and the mainstream of philosophical debate becomes more specific and pronounced — the reflective appeal alone is inadequate. ”25 This widened appeal to the will is reflected in the structure of the Postscript itself, whose thought, in its overall pattern, moves from a delineation of intellectual uncertainty to the conditions of moral decision. While the common crucible of philosophical debate has been the conclusion, Kierkegaard has stated that he has no “conclusion” to offer,26 but wishes to draw attention to that which can not be resolved by the ratio proper.

Michael Theunissen und Wilfried Greve, Frankfurt am Main 1979, p. 570f. 36 G. ”60 However much Adorno may attempt to camouflage his ideological prejudice through the linguistic diversions of a contorted and studied style, which in our time has a certain intellectual respectability, his willful inaccessibility to the religious telos of Kierkegaard’s thought becomes unmistakable in the many unguarded moments in which his interpretation slips back into the familiar Marxist jargon pure and simple.

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