By Simon D. Podmore
Simon D. Podmore claims that changing into a self prior to God is either a divine reward and an nervous legal responsibility. sooner than we will be able to be aware of God, or ourselves, we needs to come to a second of popularity. How this involves be, in addition to the phrases of such acknowledgment, are labored out in Podmore's robust new interpreting of Kierkegaard. As he provides complete attention to Kierkegaard's writings, Podmore explores issues resembling melancholy, nervousness, depression, and non secular trial, and the way they're damaged by means of the triumph of religion, forgiveness, and the affection of God. He confronts the abyss among the self and the divine that allows you to know how we will come to understand ourselves in terms of a God who's it appears so thoroughly different.
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Additional resources for Kierkegaard and the Self before God: Anatomy of the Abyss
Oedipus himself is never free from the irony of the question. ”43 It is the translation of the Sphinx into Greek mythology which, for Hegel, signifies the transition from the obscurity of the Egyptian religion to the clarity of God known as Spirit (Gn. Geist) in Greek religion. And yet, in Michel Despland’s more contemporary reading, the nemesis is upon Oedipus precisely because Oedipus solved the riddle without any appeal to the wisdom of the gods and consequently endeavored to become the equal of his father.
In attempting to define one’s existence before God one must come to terms with the abyssal distance which separates humanity from divinity. 5 It is across such a seemingly impassable abyss of sin that one must come to relate to God. It is not in attempting to possess myself, or to speculate upon God, that I become known as a self; it is first of all through coming to terms with the infinite difference—that is, the apprehension of the abyss itself as the consciousness of sin: “the yawning abyss [svælgende Dyb] is here where Christianity posits man’s cognition as defective on account of sin, which is rectified in Christianity” (JP 3:3245 / Pap.
However, Kierkegaard’s use of the word suggests more than the cognitive activity of doubting (as his unfinished biography of 20â•… kierkegaard and the self before god the pseudonym Johannes Climacus, subtitled A Life of Doubt, attests to). As Gregory Beabout explains, “The movement from doubt to despair, from tvivl to fortvivlelse, is not made by a quantitative increase in one’s cognitive powers. ” In fact, as will be examined further on, the most fatal aspect of Fortvivlelse is precisely that it relinquishes all hope in the possibility of salvation.
Kierkegaard and the Self before God: Anatomy of the Abyss by Simon D. Podmore