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Encyclopedia of Management Development Methods rIversal applicability If you want to understand how yourelation is The Heart of Coaching Supervision: Working with Reflection and Self-Care relating itself to itself you mustead this book Kierkegaard is a strange philosopher to discuss His writing is incredibly dense in ideology while poetically preserving the aesthetic I bought this book than two years ago along with Fear and Trembling yet they have never left my bedside table One can France is a Feast: The Photographic Journey of Paul and Julia Child read this book a dozen times and still find new landscapes in his ideology It was about time toevisit this book once againIt might sound Kandinsky ridiculous but I find this book to be the greatest self help book ever written Its important toecognize Despair as a part of the self its important to Blood Orange recognize Despair as theight path to actualization or in Kierkegaard s vocabulary Faith Its normal for us to Trial by Fire (All We Hold Dear (Sequel) Book 2) rebel against our existence and defy any eternal consolation for the sake of individuality because what are we but self conscious errors who haveisen up against the tyranny of their creator One of the most eye opening works of philosophy I have ever A Sudden Dawn read Identity in an industrialised world14 October 2013 This book seems to simplyamble on with only a vague structure to it The eason I say a vague structure is because the first part deals with despair and the second part deals with the nature of sin However within both parts Kierkegaard doesn t seem to actually be moving in any specific direction nor does he seem to come to any particular conclusion if I were marking this as an essay I would probably give it good marks in elation to content which I why I gave it such a high Dziewczynka rating because in amongst all of theamblings he makes some very insightful statements but give it an very low mark in egards to structure However as I have mentioned I am interested in the content than in the structure Kierkegaard which by the way means graveyard in Danish is considered to be the father of existentialism It wasn t that one day he decided to sit down an write a new philosophy but ather he was writing in esponse to the changes that he was seeing going on around him and building upon the philosophies of those that came before him Kierkegaard was also a Christian and had studied for the priesthood however we wasn t connected with any specific church This is not surprising because at the time Denmark had a state church and with all state churches if one does not tow the line one does not get to speak The situation that Kierkegaard is writing about is the destruction of the self that was coming about with modernisation As people began to move from the country to the cities people s individuality and identity were beginning to disappear This was also happening within industrialisation as the skilled person was being eplaced with a multitude of unskilled workers Where previously a nail would be individually made by a blacksmith who was skilled in making all sorts of items nails were now made by a team who were euired to work on only one part of the nail As such the identity of the skilled blacksmith was being eplaced by the workers who in effect had no identity at all This as Kierkegaard suggests is the progenitor of despair Further this loss of identity also created a loss of purpose and when one s purpose is Bayou Country Bloodsport removed it goes on to add to the despair Maybe this is why depression is so common in the developed world today because we have effectively lost our identity and simply find ourselves as being one of the crowd For instance as in my case I like toeview and comment on books but so do hundreds of other people and as such I find myself competing with hundreds or even thousands of other people for eadership of my commentaries and if twenty of them have picked up a large following then I feel in the end that I have been left behind and as such all of my work means nothing I have lost my purpose and in the end there is nothing left but despair So the uestion that arises is what is existentialism It is the idea that we define who we are ather than letting other people define ourselves This is the essence of despair because if I base my ability to write a commentary by the number of likes that I get then I find that I am letting others define who I am Instead if I let define myself as someone who likes to ead and then write about what I have ead and the thoughts and ideas that I have while I have been Esperanza renace reading then it does not matter what other people think because I have given myself my own definition It is also the case outside of this particular sphere because if you let people define who you are David I can see that you are this type of person then we open ourselves up to despair because we give our identity to others to enchain us with their opinion How would oneespond to that Me I simply ignore that person and go and find somebody else to spend time with somebody who is not going to attempt to define me but allow me to define myself I guess that is what Kierkegaard is trying to do and I don t eally think he does it well in my opinion because this book is very dense and also hard to follow his argument and that is to empower us to escape from the cycle of despair and to make us ealise that in God s eyes we are actually somebody and while we may have a meaningless dead end job we can escape that by giving ourselves our own identity and our own definition Another example from my own life is that in my previous ole I let it define me and because I let it define me it depressed me This time I just acknowledge that I do work and I work for an insurance company but then try to move away from that to talk but then try to move away from that to talk other things so that my job does not define me but ather I define myself Look it isn t easy and people eally don t like it when you empower yourself like that but as nietzsche that like that but as Nietzsche said that doesn t kill you only makes you stronger and he was also an existentialist philosopher Just ead this for the second time The first time was in college for a Kierkegaard class I liked it then a lot but one of the problems with college for me was that I often felt overloaded There was so much to Sitzungs-Berichte Der Gesellschaft Naturforschender Freunde Zu Berlin: Jahrgang 1893 (Classic Reprint) read that it was often difficult to get it allead and so even the stuff I From Muslim to Christian Granada read was almost never at full attentionIead Fear and Trembling before college or at least my second and successful attempt at college I eally loved it But on the other hand I have a difficult elationship with Christianity It s too close to me to abandon but too uncomfortable to be satisfyingProbably the most satisfying communal Resonance of Suffering: Countertransference in Non-Neurotic Structures religious experiences I have had have been with the uakers Of course as with any denomination there are many kinds of uakers I mean the uiet ones The ones who literally meet on Sunday sometimes other times too to sit for an hour in silence Where there is no priest and anyone can speak if they feel moved by God Of course just as there are different denominations there are different congregations and let s just say some of them are uiet than othersSometimes I feel very strongly that any Christianity I couldeally accept would be found in Christian writers like Kierkegaard than in many of the passages of the Bible But then again as K points out Christ himself said something like blessed are those who are not offended by me K takes this sense of offense very seriouslyMake no mistake Kierkegaard is disgusted by the idea of defending Christianity or of trying to convince someone of it s truth Not because he takes it as too obvious for proof but The Afterlife of Little Women rather due to the very nature of Christianity itself and faith If you are the happy pagan likely you will simplyeject the book out of hand as not corresponding to your understanding of Domesticating Drink: Women, Men, and Alcohol in America, 1870-1940 realityI think there are two things in particular that are appealing about K First he has an incredibly noble view of human possibility Secondly he is a very clear thinkerThisead was interesting in many ways but in one way in particular because he puts the uestion directly to a waffler like me I always want to have it both ways along the lines of oh both Christianity and not Christianity are true He argues that no either you eally believe that those happy pagans are healthy or you believe that they are in despairOf course you have to be clear about what he tells you he means by this word He accepts that those happy pagans can be very much happy and healthy His meaning of despair is not the idea that oh they look happy but underneath they are eally eating their hearts out The idea is much closer to the idea that they are simply in error Of course he does mean that despair is a kind of spiritual illness Just not one that necessarily makes you feel bad though of course it can It means that if you have those feelings of contentment and happiness in this life without agreeing about God and our elationship to him then you have essentially traded this life for eternity You are simply oblivious to the most profound dimension of human existence Here s the idea there s no argument about it If you are the pagan you won t find anything here to convince you except perhaps the attraction of the image he provides But it is based in a very noble notion of the eternal and the vast depths of the possibility of the human spirit Here is the idea that we are defined by what measures us and what measures us is GodOf course it can be confusing because at times he does speak of despair as a feeling like we commonly understand it to be Certainly he agrees that they can be elated This is of course another of the very cool things about K that he can talk about pretty abstract things in terms of personal psycho spiritual experience Also the Sisi: Empress on Her Own reverse as wellCertainly for me thisead was personal about my own place And I think this is appropriate for as Kierkegaard says at the beginning he does mean this work to be edifying I take him to mean there personally elevant not simply meant as some abstract analysis Certainly I found his views very compellin. Ned outraged provoked and comforted They have enriched lives and destroyed them Now Penguin brings you the works of the great thinkers pioneers adicals and visionaries whose ideas shook civilization and helped make us who we are. ,

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The Schoolmaster: The Autobiography of a Demonologist
What our age needs is education And so this is what happened God chose a man who also needed to be educated and educated him privatissime so that he might be able to teach others from his own experience From Kierkegaard s personal Journals 2013 is the bicentennial of Kierkegaard s birth He probably would have not wanted you to know that but he has plenty things to let you knowThey call him the Father of Existentialism You know you The Life of Samuel Johnson re asking for trouble when trying to write about a man who holds that distinction but I must make an effort once again to try in vain to talk about one of my heroes period Philosopher theologian man in love man in despair man in angst man in thought man in anxiety the man who launched the great Attack on Christendom in order to save ChristianityI can obviously go on but he is almost beyond description in a way though I have just described him at considerable length To get to the book itself it is aelatively short Statistical Inference read in comparison to most of his work and is an implicitesponse to his earlier masterpiece Concluding Unscientific Postscript to Philosophical Fragments written under the pseudonym Johannes Climacus while this book is written under the name Anti Climacus I have A Wizard in Love read excerpts of Postscripts but not the whole work in its entirety it is long but a lot of the main points are brought up and somewhat expounded on from a different angle here The title of this book is actually 23 of the main topic of the book which is that the sickness unto death is despair that is THE word of this book and main idea In two parts he is going to talk about the kinds of despair and than what despair actually is Throughout that time we will get the standard anti Hegelianism mixed with the very in depth psychological existential obviously he even uses the word and theological insight that has made his work as new today as it was 50 100 and 164 years ago I am constantly amazed at how at his best he could tell you anything and make it sound ultra enlightening even if you feel you have heard it before For such a small book I felt overwhelmed in a good way at all the information that I was getting in such little space The only other book thateally did that to me is Notes from Underground another existential classic This book also ecalled Fear and Trembling to my mind But where that book gives the existential definition of faith the teleological suspension of the ethical this book gives the existential definition of sin One common complaint about this book is about some of the lag in part one which infuriated me when part two came around and he easily explains all the tortured points he was making in a page and a half The good news is that he makes up for it big time in part two when he gets into the topic Despair is Sin from there he s on a ampage of everything you ever thought about sin and Christian faithOne is amazed at how well executed his criticism of institutional Christianity which he calls Christendom is without seeming in the least apostateical yet he pulls no punches whether you Tigers in Normandy re pious or a pagan he is going after you and trying his best to make you uestion what you thought you knew But it has to be said and as bluntly as possible that so called Christendom in which all in their millions are Christians as a matter of course so that there are as many yes just as many Christians as there are people is not only a miserable edition of Christianity full of misprints that distort the meaning and of thoughtless omissions and emendations but an abuse of it in having taken Christianity s name in vain Alas the fate of this word in Christendom is like an epigram on all that is Christian The misfortune is not that no one speaks up for Christianity nor therefore that there is not enough priests but they speak up for for it in such a way that the majority of people end up attaching no meaning to itThus the highest and holiest leave no impression at all but sound like something that has now God knows why become a matter of form and habits indefensible they find iteuisite to defend Christianity Oh and his feelings toward apologetics One can see nowhow extraordinarily stupid it is to defend Christianity how little knowledge of humanity it betrays how itmakes Christianity out to be some miserable object that in the end must be Presidential Secrecy and the Law rescued by a defencesic It is therefore certain and true that the person who first thought of defending Christianity in Christendom is de facto a Judas No 2 he too betrays with a kiss except his treason is that of stupidity To defend something is always to discredit it Let a man have a warehouse full of gold let him be willing to give away a ducat to every one of the poor but let him also be stupid enough to begin this charitable undertaking of his with a defence in which he offers three goodeasons in justification and it will almost come to the point of people finding it doubtful whether indeed he is doing something good But now for Christianity Yes the person who defends that has never believed person who defends that has never believed it If he does believe then the enthusiasm of faith is not a defence no it is the assault and the victory a believer is a victor One has to have ead or be familiar with Concluding Unscientific Postscripts to understand why he is so against Christian apologetics In that work he comments on the absurdity of the idea that the eternal should come into time and die while taking on the form as the least and lowest of men He argues here and there that the idea is from an intellectual bases absurd He argues here and there that the idea is from an intellectual bases absurd all hell and back thus making it indefensible but at the same time making it the supreme act of love and morality and is at least for him the solution to despair but of course I m simplifying this so my small mind can understand This is just a taste of the ideas going through this book and I would advise you to ead it and experience it for yourself One person who deserves some credit in this book is obvious to those who knows the life of Kierkegaard was the only love he ever had his fianc e Regine Olsen This book like many of SK s work is autobiographical to an extent and his Hume on Religion relationship to Olsen manages to show up in uite a bit of his works in one form or another They were not Dante and Beatrice but she had a devastatingly profound effect on him and she could be called in a way the mother of existentialism Thiseally impresses me and makes me feel that Kierkegaard was probably one of the best psychologist of his own mind outside of Jung Let us speak of this in purely human terms Oh how pitiable a person who has never felt the loving urge to sacrifice everything for love who has therefore been unable to do so The Sickness unto Death is an insightful taxonomy of human self deception and a fascinating polemic supporting a Christianity of individuals Master Plots: Race and the Founding of an American Literature, 1787-1845 rather than groups Its two parts The Sickness unto Death is Despair and Despair is Sineflect its dual psychological and theological significanceIt is first a precursor of modern psychoanalysis exploring the idea of despair as a lack of self understanding and self acceptance Anticipating Freud s unconscious mind Kierkegaard claims that virtually everyone is always in despair whether they know it or not Not being conscious of being in despair is itself a form of despair The physician knows that just as there can be merely imagined illness so too is there merely imagined health Much of the book consists of a general overview of the many different forms despair can take from the despairing ignorance of having a self and an eternal self to the demonic wanting in despair to be oneself defianceAlthough as one of Kierkegaard s algebraic ie philosophically schematic City Schools: Lessons from New York rather than literary works Sickness spends little time developing these forms of despair fleshed out examples an be found in his other works such as EitherOr The short allegories Kierkegaard does use to illustrate his ideas however are consistently clear and illuminating For exampleAs a father disinherits a son the self will not acknowledge itself after it has been so weak Despairingly it is unable to forget that weakness somehow it hates itself it will not humble itself in faith under its weakness in order to win itself back No in despair it will not as it were hear a word about itself will have nothing to do with itself As doubtless often with the father who disinherited the son the external fact only helped a little it did notid him of the son least of all in his thoughts As so often it helps little when the lover curses the despised that is loved one but almost intricates him the so it is for the despairing self with itselfSecond and to Kierkegaard s purpose Sickness is an unorthodoxly orthodox classic of Christian theology A must ead for anyone interested in the concept of sin Sickness disavows the notion that sin is simply unethical behavior no for Kierkegaard the opposite of sin is not virtue but faith Sin for Kierkegaard is before God or with the conception of God in despair not wanting to be oneself or wanting in despair to be oneself Sin is a heightened form of despair in which God judges each one of us Using this notion Kierkegaard attacks established Christendom for being complacent and confident due to its strength in numbers of its sinlessnessChristianity says to each individual Thou shalt believe Not one word there is nothing to add Now I have spoken says God in heaven we shall talk it over again in eternity In the meantime you can do what you want but judgement is at hand A judgement Indeed we men have learned by experience that when there is a mutiny on a ship or in an army then the guilty are so numerous that the punishment has to be dropped and when it is the public the highly esteemed and cultivated public or the people then there is not only no crime but according to the newspaper which is as dependable as the Gospels and the Revelation it is God Influencing philosophers such as Sartre and Camus and still strikingly modern in its psychological insights Kierkegaard's The Sickness Unto Death explores the concept of 'despair' as a symptom of the human condition and describes. Sygdommen til DødenWill Why is this so The The Story Within reason is that the concept judgement corresponds to the individual judgment cannot be passed en masse people can be killed en masse sprayed en masse flattered en masse in short can be treated in many ways just like cattle but to judge people like cattle is not possible for one cannot pass judgement on cattle However many are judged if there is to be any seriousness or truth in the judgement then judgement is passed on each individualIf only there are enough of us in this then there is no wrong in it before this wisdom all people have to this day bowed down kings emperors and excellencies So God is damned well going to learn to bow down too It is simply a matter of there being many of us a decent number who stick together if we do that we are made safe against the judgement of eternity They are indeed safe if it is only in eternity that they are to become individuals But they were and are constantly individuals before GodThus Kierkegaard s aim is to awaken theeader as spirit ie as an individual self before God not to defend Christianity s doctrines On the contrary Kierkegaard s strongest words are directed against apologetics how extraordinarily stupid it is to defend Christianity how little knowledge of humanity it betrays how it connives if only unconsciously with offence by making Christianity out to be some miserable object that in the end must be First Resorts: Pursuing Pleasure at Saratoga Springs, Newport, Coney Island rescued by a defence Yes the person who defends that has never believed in it If he does believe then the enthusiasm of faith is not a defence no it is the assault and the victory a believer is a victorTo fully understand why Kierkegaard considers Christianity fundamentally and necessarily irrational to the point of causing offence it will be helpful toead his other works such as Fear and Trembling or Concluding Unscientific Postscript where faith is defined as an objective uncertainty held fast in the most passionate inwardness And nothing for Kierkegaard could be less certainly true than Christianity s paradoxes like the idea that there is an infinite difference in kind between God and man yet the two share a kinship To try and water down Christianity s offensive aspects to make faith easier to just blindly slip into is to destroy faith by emoving the necessity for the individual to passionately CHOOSE for himself his own life path his own selfAlthough this is one of Kierkegaard s difficult works once the basic project is grasped it is uite eadable and is straightforward than The Concept of Anxiety a psychological work which explores very similar ideas to Sickness The first paragraph with its The self is a Elephant Slaves and Pampered Parrots: Exotic Animals in Eighteenth-Century Paris relation whichelates to itself or that in the The American Academic Profession: Transformation in Contemporary Higher Education relation which is itselating to itself etc etc is famously dense and opaue but is not The Rise and Fall of the Biopsychosocial Model: Reconciling Art and Science in Psychiatry representative of theest of the text which becomes and clear and accessible as it delves deeper into the obscurity of sin and despairThe Sickness unto Death is an invaluable The Arena: An Offering to Contemporary Monasticism resource for those interested in existential psychology oreligious philosophy However it is perhaps not the best place to begin if you haven t Jewish Thought, Utopia, and Revolution read other Kierkegaard works Fear and Trembling is an easier starting point For both texts Iecommend the Hannay translation A Kangaroo's Life rather than the Hong one I have to say an extraordinary piece of philosophy And the most serious work I came across concerning Christianity Kierkegaard s words simplified a lot of concepts about despair and also translated our emotions and our awareness of the self and how complex that is I don t think that its difficult toead the matter discussed is deep yes but the way the author had delivered it was elegant The book is a page turner no doubt Soren Kierkegaard is sure a genius and he was not the type of authors of whom you can sense that they Georg Buchner: Contemporary Perspectives re skeptic or timid toward their own work For Kierkegaard the self is not theelation which Filosofía e inmanencia relates to itself but theelation s The Monacan Indian Nation of Virginia: The Drums of Life relating to itself From the start he shifts from a Cartesian or essentialist view of the self to an existentialist one Whereas for Descartes self is a common noun for Kierkegaard it is a gerund And the embedded verb toelate points to the dynamics of the self In this case elating to itselfThe first despair is that which is ignorant of being in despair or the despairing ignorance of having a self and an eternal self Similar to the unexamined life of Socrates this is the unexamined self And for Kierkegaard this is the most common despair though the individuals involved aren t aware of it In the Christian worldview a human being is a synthesis of the infinite and finite and therefore the tension between these poles becomes the source of next two types of despair wanting in despair to be oneself and not wanting in despair to be oneself For Kierkegaard despair is the sickness unto death one different from an ordinary sickness that leads to physical death Within the Christian framework physical death may be a path toward eternal life and a dying person may hope for the life after But despair as the sickness unto death is when one hopes for death as a esolution but the person cannot die Hence the despair Such despair presupposes life after death For the atheistic existentialist such as Sartre or Camus death is the atheistic existentialist such as Sartre or Camus death is ultimate end and creates the despair by nullifying hope and achievement and life Faith the interacting with the power which established it is for Kierkegaard the only way the self can overcome despairKierkegaard contributes to Christianity by eformulating faith as The Dynamics Between The dynamics between the and the power that established it in overcoming the ignorance of a self and in eintegrating the self with this power so as to One of Our Thursdays Is Missing resolve the tension between the two Not longer is faith accepting a set of doctrines and carrying out theites and On the Field of Glory: an Historical Novel of the Time of King John Sobieski rituals of the ChurchAnd he contributes to our understanding of human beings by modeling the self as theelating to itself and others Lassie Come-Home rather than as static stuffs bodies minds souls and spirits etc So the focus shifts from being to becoming In which I am againeminded of a friend s experience with a professor in a class on Kierkegaard the students spent the first five weeks trying to convince the professor that you can probably only understand a uarter of Kierkegaard unless you The People from the Sea read him in the context of Hegel the professorejects this and stresses instead Kierkegaard s Socraticism at the end of the fifth week ie less than halfway through the course the professor admits defeat If that doesn t sound St Lucy's Home For Girls Raised By Wolves remarkable you haven t taken many courses with philosophy professors whom you cannot convince of anything unless they already secretly believe it The moral of the story is most of Kierkegaard s writing is incomprehensible unless you veead Hegel That doesn t mean as the cliche has it that he s writing This can be called a Phenomenology of Despair Kierkegaard is freuently considered as anti Hegel but this book can be considered as a kind of dialectic of the self Kierkegaard looked at the self the same way as Hegel looked at the world his universal spiritHere we see his iterative definition of the self The self is a elation which elates itself to its own self or it is that in the Mr. Majeika and the Dinner Lady and Mr. Majeika and the Music Teacher relation that theelation Twilight of the Idols relates itself to its own self the self is not theelation but that the Ninth City Burning (War of the Realms, relationelates itself to its own self It must in turn Der Ritter und die Bastardtochter relate to the power which established the wholeelation The self is a dynamic process It is simultaneously becoming and and unbecoming from what one isand the self as a synthesis A human being is a synthesis of the infinite and the finite of the temporal and the eternal of freedom and necessity in short a synthesisDespair Chinaberries and Crows results from lack of balance between these opposites and takes three forms Being unconscious in despair of having a self This is the most common form of despair Despair of an aesthete Where someone is lost in something external that they are not aware of their eternal self or that they are in despair A spiritless existence From Kierkegaard s point of view almost everyone is in despair and most of them are not aware of it not wanting in despair to be oneself happens if one has finitude and necessity but without infinitude and possibility ie no faith For God is infinite for God everything is possible The opposite is where you have infinitude and possibility without being grounded in temporal and necessity Where one is carried away by dreams and fantasies without being grounded in something temporal leading to despair and wanting in despair to be oneselfOne can contrast this with materialism where alienation and despair are caused by material circumstances and they can beid of by changing the society Even though they never encountered each other s works Marx and Kierkegaard were contemporaries and both of their thoughts germinated in the apidly industrialising society But for Marx a materialist this alienation ultimately took the form of a worker being alienated from his labour and it can only be overcome by changing the society and for Kierkegaard the individual self is all that matters despair can only be overcome by the self through faithAmong the western thinkers existentialists have a lot in common with buddhist and hindu thinkers The similar emphasis on the self the importance of self ealisation and in this book there is also some similarity in the understanding of despair Despair as a sickness of the spirit and the opposite of being in despair is to have faith Standing openly in front of GodHere we also see the Christian notion of despair as a blessing Something which we see in Dostoevsky s works as well Despair transcends banal experience and it leads to salvation So despair is also a blessing To arrive at deliverance one must pass through despairThe second part got too Christian and esoteric for me It mainly deals with sin This work is Blessed Are the Wicked rooted in christianity but still has un. Man's struggle to fill the spiritual void Throughout history some books have changed the world They have transformed the way we see ourselves and each other They have inspired debate dissent war andevolution They have enlighte.