By Genia Schönbaumsfeld
Cursory allusions to the relation among Kierkegaard and Wittgenstein are universal within the philosophical literature, yet there was little within the approach of great and finished observation at the courting in their rules. Genia Schönbaumsfeld closes this hole and gives new readings of Kierkegaard's and Wittgenstein's conceptions of philosophy and non secular belief.
Chapter one records Kierkegaard's impact on Wittgenstein, whereas chapters and 3 offer trenchant criticisms of 2 favourite makes an attempt to check the 2 thinkers, these via 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 how you can learn Kierkegaard's and Wittgenstein's paintings, A Confusion of the Spheres addresses concerns which not just crisis students of Wittgenstein and Kierkegaard, yet someone attracted to the philosophy of faith, or the moral elements of philosophical perform as such.
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Additional info for A Confusion of the Spheres: Kierkegaard and Wittgenstein on Philosophy and Religion
And this is not ⁸ See Stanley Cavell, ‘Kierkegaard’s On Authority and Revelation’, in Søren Kierkegaard —Critical Assessments of Leading Philosophers, vol. 1, ed. Daniel Conway with K. E. Gover (London: Routledge, 2002), 37–50. Reprint of an essay from 1969. , 42. 44 The Point of the Philosophical Authorship just an idiosyncratic interest on Kierkegaard’s part, but is an extremely important enterprise, as he believes, like Wittgenstein, that philosophical problems arise primarily from a confusion of categories: from thinking that a word always means the same and plays an identical role regardless of a substantive change in context.
Wittgenstein’s reaction to these ideas is also thoroughly Kierkegaardian: ‘If I now think about my sins and that I have performed these actions is only a hypothesis, why do I repent of them as if no doubt about them were possible? ’⁶⁵ That the consciousness of sin can’t be approached hypothetically, as if a subject for scientiﬁc enquiry, is the main contention of Vigilius Haufniensis, the pseudonymous author of Kierkegaard’s The Concept of Anxiety. The editor of the diaries, Ilse Somavilla, suggests that Wittgenstein also seems to have read Constantin Constantius’ (a further Kierkegaardian pseudonym) Repetition,⁶⁶ as she believes that this is what Wittgenstein is referring to when he says in the following entry from 1931: ‘What show I, so to speak, put on in the theatre (Kierkegaard) in my soul doesn’t make its condition any more beautiful but rather more reprehensible.
CUP 43) Interestingly, in connection with these questions, Wittgenstein even employs another very central Kierkegaardian term, the ‘absurd’. ’’ If altogether absurd,⁸¹ then I wouldn’t’ (LC 60). 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.