Conditions apply. (2001) -- were carried by Penguin. Copyright © 2020 Notre Dame Philosophical Reviews This, according to Hannay, is why the Postscript's revocation should not detract from the book's value as an analysis of Christianity. Aesthetically, it is a masterpiece: it brings Climacus to life in English as never before; it expertly initiates the reader into the. Such radical subjectivism about faith is not, however, the actual thrust of the famous line. Concluding unscientific postscript to the Philosophical crumbs . Then he steps back, prudently, from the scene. Concluding Unscientific Postscript to the Philosophical Crumbs by Kierkegaard, Soren available in Hardcover on Powells.com, also read synopsis and reviews. In English, unfortunately, it is hard to parse the above translations without taking the words "to God" to be the effective referent of "in truth." This is the third English translation of the "Concluding Unscientific Postscript", written in February 1846. Translated From the Danish by David F. Swenson. Hannay's translation is the first to retain this crucial nuance. Here is Hannay's version in full: "The one prays truly to God though he worships an idol; the other prays untruly to the true God, and therefore truly worships an idol" (169). This concerns the character of genuine prayer. The Postscript famously, and to some notoriously, prefers the latter standard of authenticity. ", The confusion is caused by the words "in truth", which are just the literal equivalents of the Danish ", serves as an adverbial phrase modifying the verb "prays" [, ]; it does not imply anything about the identity of the object of prayer. Add to My Bookmarks Export citation. Howard V. and Edna H. Hong (Princeton: Princeton UP, 1997), p. 12. Add to My Bookmarks Export citation. [1] The translations of Lowrie and his cohort are marked by a lyrical and solemn enthusiasm, which is often sustained by deft tinkering with the text. This may take a bit of getting used to, but it is an ingenious way to avert confusion. But that would make the identity of the prayer's addressee utterly irrelevant to the prayer's status as authentic or inauthentic. But it does arm readers with the tools necessary to start grappling with it, and in fact that is all that an introduction of this kind should do. And it is here that the book's trouble begins. It discusses Christianity's content by means of analogies which it keeps taking back, citing variations on the formula understanding is revocation (476, 477n, 487, 523). Kierkegaards Writings: Concluding Unscientific Postscript to Philosophical Fragments v. 12 the Postscript also insists echoing the project of Philosophical Crumbs[9] the book to which it is a postscript that the true Christian's task differs from, and indeed is far harder than, Socrates' examined life. We would then obtain: "The one prays truly to God though he worships an un-God; the other prays untruly to the true God, and therefore truly worships an un-God." With characteristic courage, Hannay opts for "truly", rather than "in truth", to render, . There have so far been three discernible phases -- three stages, appropriately enough -- in the enterprise of translating Kierkegaard into English. (Baltimore: The Johns Hopkins UP, 2003), pp. Hannay's offerings are deservedly popular: they are not only highly accurate, but also packaged dextrously for a wide readership. It concludes the first and richest phase of Kierkegaard's pseudonymous authorship and is the text that philosophers look to first when attempting to define Kierkegaard's own philosophy. Niels Jørgen Cappelørn et al. of prayer rather than on the identity of the prayer's target. E-mail after purchase. Get this from a library! … Aesthetically, it is a masterpiece: it brings Climacus to life in English as never before; it expertly initiates the reader into the Postscript's riddles and satisfactions. Søren Kierkegaard, Concluding Unscientific Postscript to the Philosophical Crumbs, Alastair Hannay (ed., tr. 1, Concluding Unscientific Postscript (Princeton Legacy Library), Kierkegaards Concluding Unscientific Postscript, Repetition and Philosophical Crumbs (Oxford World's Classics), Kierkegaard's Writings, VII: Philosophical Fragments, or a Fragment of Philosophy/Johannes Climacus, or De omnibus dubitandum est. And a second great merit of Hannay's, is that it addresses them head-on, in a lucid Introduction. Concluding unscientific postscript to the Philosophical crumbs. We use cookies and similar tools to enhance your shopping experience, to provide our services, understand how customers use our services so we can make improvements, and display ads. This keeps the English reader's focus on the how of prayer rather than on the identity of the prayer's target. ", Or so, at least, runs the first-stage translation (Swenson/Lowrie) of the well-known line. by Chris Baca. Download Citation | Concluding unscientific postscript to the philosophical crumbs | Kierkegaard's Concluding Unscientific Postscript is a classic of existential literature. D. F. Pears and B. F. McGuinness (London: Routledge & Kegan Paul, 1974), p. 89 [§6.54]. This reading was revived in the 1990s by James Conant; it remains hotly disputed. Instead, the point is that the passionate pagan does indeed fulfill the task of praying to God despite the fact that he gets the objective dimension of his prayer wrong (he mistakes an idol for God). This appendix is entitled "Understanding With the Reader" (520). Its fruit is. Walter Lowrie, "A Bibliographical Essay: How Kierkegaard Got Into English", in Kierkegaard. Find helpful customer reviews and review ratings for BY Kierkegaard, Soren ( Author ) [{ Concluding Unscientific Postscript to the Philosophical Crumbs (Cambridge Texts in the History of Philosophy) By Kierkegaard, Soren ( Author ) May - 01- 2009 ( Paperback ) } ] at Amazon.com. Howard V. and Edna H. Hong (Princeton: Princeton UP, 1992), p. 201. 3 is thus taken up in an objective fashion. Marilyn Gaye Piety (Oxford: Oxford UP, 2009), pp. It concludes the first and richest phase of Kierkegaard's pseudonymous authorship and is the text that philosophers look to first when attempting to define Kierkegaard's own philosophy. This adds an enjoyable … Johannes Climacus means "John of the Ladder"; it is the sobriquet of a sixth-century abbot, author of the meditative guide, . Is it more essential that a prayer be genuine with regard to matters of "objective" concern -- i.e., that it have its theology in order, that it be addressed to the "true God" (168)? 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