By Genia Schönbaumsfeld

ISBN-10: 0199229821

ISBN-13: 9780199229826

Cursory allusions to the relation among Kierkegaard and Wittgenstein are universal within the philosophical literature, yet there was little within the means of significant and complete statement at the dating in their principles. Genia Schönbaumsfeld closes this hole and gives new readings of Kierkegaard's and Wittgenstein's conceptions of philosophy and spiritual belief.

Chapter one files Kierkegaard's impression on Wittgenstein, whereas chapters and 3 supply trenchant criticisms of 2 favorite makes an attempt to match the 2 thinkers, these through D. Z. Phillips and James Conant. In bankruptcy 4, Schönbaumsfeld develops Kierkegaard's and Wittgenstein's concerted criticisms of the "spaceship view" of faith and defends it opposed to the typical fees of "fideism" and "irrationalism".

As good as contributing to modern debate approximately the best way to learn Kierkegaard's and Wittgenstein's paintings, A Confusion of the Spheres addresses concerns which not just trouble students of Wittgenstein and Kierkegaard, yet an individual attracted to the philosophy of faith, or the moral points of philosophical perform as such.

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The whole of the Postscript, on the other hand, is devoted to a discussion of ‘where the misunderstanding between speculative thought and Christianity lies’ (CUP 241). And the latter is an especially interesting problem, not only because Climacus believes that Hegelianism has made a philosophical travesty of faith,¹² but also because he takes this to be symptomatic of a much deeper malaise. He says: I need not report my many mistakes, but it finally became clear to me that the deviation of speculative thought and, based thereupon, its presumed right to reduce faith to a factor might not be something accidental, might be located far deeper in the orientation of the whole age—most likely in this, that because of much knowledge people have entirely forgotten what it means to exist and what inwardness is.

Even if there is as much evidence as for Napoleon. Because the indubitability wouldn’t be enough to make me change my whole life’ (LC 57). By ‘intelligent people’ Wittgenstein presumably primarily means Kierkegaard. ⁸¹ I don’t mean to imply that Wittgenstein is using the term in anything like as complex a way as Kierkegaard does, but I do think it testifies to a similar underlying thought. Kierkegaard’s Influence on Wittgenstein’s Thought 33 in the LC and in the PI, it will start to make some sense.

On the face of it, this seems an incredible claim to make. But if it is juxtaposed with what Wittgenstein says about bent-rule following, both this was, in a way, a proof for the immortality of the soul—because if this lives on [the responsibility won’t die]. The idea is given by what we call the proof. Well, if this is the idea, [all right]’ (LC 70). This story is, of course, Kierkegaard’s own. In the passage about evidence Wittgenstein also uses the example of Napoleon, which is the example Climacus/Kierkegaard uses to make the selfsame point in Philosophical Fragments: ‘It has been said a thousand times by intelligent people that indubitability is not enough in this case.

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A Confusion of the Spheres: Kierkegaard and Wittgenstein on Philosophy and Religion by Genia Schönbaumsfeld


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