By Richard McCombs
Richard McCombs offers Søren Kierkegaard as an writer who intentionally pretended to be irrational in lots of of his pseudonymous writings so that it will impress his readers to find the hidden and paradoxical rationality of religion. targeting pseudonymous works via Johannes Climacus, McCombs translates Kierkegaardian rationality as a striving to turn into a self regularly unified in all its dimensions: pondering, feeling, keen, appearing, and speaking. McCombs argues that Kierkegaard’s technique of feigning irrationality is typically brilliantly instructive, but additionally partially faulty. This clean analyzing of Kierkegaard addresses a necessary challenge within the philosophy of religion—the relation among religion and cause.
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Extra info for The Paradoxical Rationality of Søren Kierkegaard (Indiana Series in the Philosophy of Religion)
Because of this need for achievement individuals are neither liberal autono mous agents nor communitarian instances of society, as this would lapse into essentialist or teleological renderings of humanity. Neither the individual nor society can become the sole basis for deducing the other, but rather the individual and society are both considered as rational achievements occurring together. 29 How is this accomplished? Hegel’s account of the struggle for recognition attempts to fill out this process of achieved social norms.
21 Pippin, Hegel’s Practical Philosophy, 46. 22 Pippin, Hegel’s Practical Philosophy, 61. 23 Pippin, Hegel’s Practical Philosophy, 51. In this Pippin agrees with Taylor’s interpre tation of human nature for Hegel, but not Taylor’s application of this to Geist. 24 Pippin, Hegel’s Practical Philosophy, 52. 25 Pippin, Hegel’s Practical Philosophy, 54. 26 Pippin, Hegel’s Practical Philosophy, 42. 27 Pippin, Hegel’s Practical Philosophy, 61. 28 Pippin, Hegel’s Practical Philosophy, 112. 29 Pippin, Hegel’s Practical Philosophy, 195.
The focus in this sec tion will be on Pippin’s reading of Hegel’s practical philosophy as an 20 Transcending Subjects extension of Kant’s critical project. For Pippin, Hegel reinterprets Kantian freedom as social self‐legislation, historically achieved through practices and institutions, resulting in mutual recognition as inter‐ subjective institutional relatedness. Kantian self‐legislation The problem of freedom within modernity often comes down to attempts to reconcile the individual and society.