By Samuel Hugo Bergman
This ebook introduces American readers to a philosophical and non secular exemplar of discussion. the writer provides a manner of considering ourselves, the area, and our dating to God that's neither dualistic nor monistic. The thinkers awarded during this publication specialize in an intensive departure from objectivism and subjectivism. Kierkegaard, Feuerbach, Herman Cohen, Ferdinand Ebner, Eugen Rosenstock, Franz Rosenzweig, and Martin Buber have been all looking for how to let a transaction among self, the realm, and God with out foregoing both individuality or the adventure of merging.
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Additional resources for Dialogical Philosophy from Kierkegaard to Buber
It occurs voluntarily. It is a j u m p , a leap. Romanticism and the Cult of Genius The relationship of the empirical ego to the philosophical system is the problem underlying our discussion. In Hegel's system the empirical ego has no independent standing. The individual is of no significance in relation to the universal. Hegel lived during the Romantic period, and the Romantics also struggled with the problem of the individual. We said that Fichte's point of departure was the individual ego that forever turns toward the infinite ego, and that for Hegel the infinite ego, the world spirit, incorporates the individual ego.
Kierkegaard's book on irony is divided into two parts. The first section, about three-fourths of the book, is devoted to a clarification of Socrates' ironic stance. The second section, shorter in length, concerns itself with the irony of the Romantics. Kierkegaard agrees with Hegel that one has no right to evaluate Socrates on sentimental grounds and express sorrow over the injustice done to him. From the standpoint of the Athenians the verdict was justified, even if h u m a n history sides with Socrates.
By such maneuvers ironic m a n frees himself from the established authority. H e wins his liberty. The importance of this freedom was understood by the medieval Catholic church when it introduced holidays in which it treated itself ironically. The Romans acknowledged this need when they allowed their soldiers to banter and jeer their leader in song on the very day of his triumphal march. Irony is akin to masquerading, and sometimes it has even been defined as such, but this is an incorrect interpretation.