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The Sickness Unto Death
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Kurzbeschreibung
One of the most remarkable philosophical works of the nineteenth century, The Sickness Unto Death is also famed for the depth and acuity of its modern psychological insights. Writing under the pseudonym Anti-Climacus, Kierkegaard explores the concept of 'despair', alerting readers to the diversity of ways in which they may be described as living in this state of bleak abandonment - including some that may seem just the opposite - and offering a much-discussed formula for the eradication of despair. With its penetrating account of the self, this late work by Kierkegaard was hugely influential upon twentieth-century philosophers including Karl Jaspers, Jean-Paul Sartre and Albert Camus. The Sickness unto Death can be regarded as one of the key works of theistic existentialist thought - a brilliant and revelatory answer to one man's struggle to fill the spiritual void.
Synopsis
One of the most remarkable philosophical works of the nineteenth century, "The Sickness Unto Death" is also famed for the depth and acuity of its modern psychological insights. Writing under the pseudonym Anti-Climacus, Kierkegaard explores the concept of 'despair', alerting readers to the diversity of ways in which they may be described as living in this state of bleak abandonment - including some that may seem just the opposite - and offering a much-discussed formula for the eradication of despair. With its penetrating account of the self, this late work by Kierkegaard was hugely influential upon twentieth-century philosophers including Karl Jaspers, Jean-Paul Sartre and Albert Camus. "The Sickness unto Death" can be regarded as one of the key works of theistic existentialist thought - a brilliant and revelatory answer to one man's struggle to fill the spiritual void.
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Accepting Despair
15. Dezember 2000
Format:Taschenbuch
In perhaps his most relentless probing of the human condition, Kierkegaard's "The Sickness Unto Death" rediscovers the very notion of "sin." Having been tossed around by anyone and everyone in the Danish Christendom of his day, the word "sin" has lost much of it's original meaning; hence he chooses the term "despair." By doing this, Kierekgaard rediscovers "original sin," or that notion of sin which has been lost through misuse. For Kierkegaard, "despair" or "sin" is not simply an individual act, but it is a state of existence. Only when an individual acknowledges the inherent human situation, one that is "in despair," can one then "actively despair" and move out of the aesthetic mire of common existence. It should be noted that it is an ill advised version of Christianity which is "in despair," such a Christian wanting a simple solution without having to face the terrifying problem of our being. Kierkegaard not only documents the different levels of "despair" (no one type is exclusive of others), but he looks into why it is that we often refuse to accept our condition, such denial forcing us to remain "in despair." As he himself makes clear, "The very nature of despair is that it is unaware of being despair." There are endless implications from such an important work, not least of which is the idea that words can hold as well as lose their meaning, depending on how they are used and who is using them. But over and above a theory of semiotics is Kierkegaard's belief that authentic Christianity can only arise for the one who faces his/her desperate situation; and upon doing so, sees no other way out than total submission to "the Power that posited it."
20 von 24 Kunden fanden die folgende Rezension hilfreich
Life Changing
8. Mai 2009
Format:Taschenbuch
Please indulge me only a brief autobiographical reflection on this singularly impressive work of the great Dane.
I was assigned this book in the spring of 1976 for a History of Modern Philosophy course at the University of Northern Colorado. Having cut my philosophical teeth on Nietzsche, Marx, and Freud, and being in the heady environment of the state university (albeit not a distingushed one), I had, in a protracted fit of post-adolescent pseudo-intellectualism, thrown of the light religion of my youth and was endeavoring to embrace atheism. Thank God, I would eventually fail in this.
I wrote a short essay against SK for my class, but had not taken on this formidable volume, relying only on secondary sources. But then one night, after a bizarre dream that covertyly indicated my alienation from God, I picked up the book and began reading--not at the beginning, but at a random place. Then the book began to read me. It explained my "despair" as form of rebellion against God. "Defiant despair" is what SK called it: despair that finds its meaning in being miserable in its rebellion against God. He called it the most "potentiated" (or full-bloodied) form of despair.
I saw myself in the dense and psychologically thick description. SK read my soul in Christian terms, and it disarmed and alarmed me. This marked a turning point; about a month later, I gave up this despair and instead embraced the Christian message. A few years later I taught through this demanding and rewarding book in a class at the University of Oregon--the only time I have done so in all my years of teaching.
I part company with SK's rejection of rational apologetics (natural theology and historical evidences for Christianity); however, his divination of the soul, his art of uncovering the soul's escape mechanisms, his ability to bring one before God through this writing...is uncanny. Call it subjective apologetics. Call it brilliant.
I was assigned this book in the spring of 1976 for a History of Modern Philosophy course at the University of Northern Colorado. Having cut my philosophical teeth on Nietzsche, Marx, and Freud, and being in the heady environment of the state university (albeit not a distingushed one), I had, in a protracted fit of post-adolescent pseudo-intellectualism, thrown of the light religion of my youth and was endeavoring to embrace atheism. Thank God, I would eventually fail in this.
I wrote a short essay against SK for my class, but had not taken on this formidable volume, relying only on secondary sources. But then one night, after a bizarre dream that covertyly indicated my alienation from God, I picked up the book and began reading--not at the beginning, but at a random place. Then the book began to read me. It explained my "despair" as form of rebellion against God. "Defiant despair" is what SK called it: despair that finds its meaning in being miserable in its rebellion against God. He called it the most "potentiated" (or full-bloodied) form of despair.
I saw myself in the dense and psychologically thick description. SK read my soul in Christian terms, and it disarmed and alarmed me. This marked a turning point; about a month later, I gave up this despair and instead embraced the Christian message. A few years later I taught through this demanding and rewarding book in a class at the University of Oregon--the only time I have done so in all my years of teaching.
I part company with SK's rejection of rational apologetics (natural theology and historical evidences for Christianity); however, his divination of the soul, his art of uncovering the soul's escape mechanisms, his ability to bring one before God through this writing...is uncanny. Call it subjective apologetics. Call it brilliant.
17 von 23 Kunden fanden die folgende Rezension hilfreich
Or, one could write diary of a suffering theologian,perhaps?
29. April 2002
Format:Taschenbuch
Herein lies many of Kierkegaard's most vehement attacks on his utter disgust as what he sees as the shallow and hypocritical Christians of his time. In fact, the rantings rank up there with Nietzsche's tirades against what he liked to call the "rabble."
As you may have guessed by the title, this is not to be an uplifting book. Kierkegaard will never be mistaken for Robert Schuller - that much is for certain. In it, the Danish philosopher (generally considered the father of existentialism) grapples with guilt. Not just anyone's guilt, either, but Soren Kierkegaard's guilt. In page after page he discerns how man's sinful nature is corruptive to his relationship to God. What is worse, no matter how hard he tries, he can't stop sinning any more than he can consciously stop breathing.
Kierkegaard then looks up from his desk and wonders why all those so-called Christians out there aren't doing the same thing that he is. The Dane is introspective, to say the least, and the nucleus of his thought emanates from Socrates' words at his trial, as recorded in Plato's APOLOGY:
...I say again that the greatest good of man is daily to converse about virtue, and all that concerning which you hear me examining myself and others, and that the life which is unexamined is not worth living
- Plato, APOLOGY, Trans: B Jowett
Here is a great man's attempt to follow the dictum of Socrates, and examine his own life. In this sense, THE SICKNESS UNTO DEATH is comparable to St. Augustine's CONFESSIONS, albeit a bit on the morbid side.
One of the Dane's favorite metaphors was of driver falling asleep at the reigns of his wagon. So too did K believe that that is how most of us live our lives. With this in mind, it is not surprising that he anoints this work as an "awakening" for his readers.
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