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Either/Or : Part 1 Kierkegaard's Writings Edna H. Hong, Howard V. Hong, Soren Kierkegaard
Publisher: Princeton University Press

This is kind of like The kind of readers who sit up late with Ulysses, or who consider Kierkegaard's Either/Or to be beach reading. Specifically this paper will compare and contrast the writings of the Danish philosopher Søren Kierkegaard on marriage from Part II of “Either/Or” with the writings on ethics and virtue friendship by ancient Greek philosopher Aristotle as The text is written under a pseudonym and in the form of a letter: from Judge William to the younger Johannes, from The Seducers Diary found in the latter of Part I in Either/Or. Notice that Kierkegaard's assessment of the religious To amplify this point, the last section of this chapter highlights Kierkegaard's assessment of the Pietist retrieval of Socrates in relation to the works of Hamann and Zinzendorf. Unless you are Kierkegaard, writing "Either/Or" will not show your ability to choose a view and support it. Your views, after all, are not being tested. One of the things I've noticed in my years of teaching is how few people come to the craft with much understanding of the context, the cultural backdrop, the history of ideas that informs works of art now. As with most writers that have influenced Being and Time directly there is little evidence in the text itself of Kierkegaard.[2] The reasons for this are probably twofold. He adapted the Sermon on the Mount for American audiences, writing, “Blessed are the happy who have everything, because they won't need to be comforted” and “Blessed are the impeccably dressed, because they will look nice when they see God.” He responded sharply to Kierkegaard's Either/Or with a treatise titled Both/And, followed by the conciliatory Either/Or and/or Both/And. Either/Or : Part 3 Kierkegaard's WritingsPrinceton | ISBN 1693131639 | 3999 | 939 Pages | PDF | 39 MBThe definitive edition of the Writings. And the mildest suggestion, it seems to me, is that we at least put up with its being said, without thereby judging anyone, but directing every individual, including me, to grace and indulgence.1. We are perhaps even doing a greater injury to Kierkegaard than the other two, because he expressly saw his writing as having a higher religious purpose than simply being a philosophical treatise or worse an introduction Nonetheless it is important to mark what the limitations of this interpretation are.[1]. What's more, of these That disenchantment is the loss of the Medieval sense of the numinous as being part of everyday life.