By Genia Schönbaumsfeld
Cursory allusions to the relation among Kierkegaard and Wittgenstein are universal within the philosophical literature, yet there was little within the method of significant 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 spiritual belief.
Chapter one records Kierkegaard's impact on Wittgenstein, whereas chapters and 3 offer trenchant criticisms of 2 trendy makes an attempt to check the 2 thinkers, these by way of 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 the best way to learn Kierkegaard's and Wittgenstein's paintings, A Confusion of the Spheres addresses concerns which not just quandary students of Wittgenstein and Kierkegaard, yet a person drawn to the philosophy of faith, or the moral points of philosophical perform as such.
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Additional resources for A Confusion of the Spheres: Kierkegaard and Wittgenstein on Philosophy and Religion
None of this implies, of course, that Wittgenstein’s philosophy in general doesn’t have important implications for the philosophy of religion. ⁶¹ This is what Wittgenstein, while his student in Cambridge, once said to Russell, when the latter chastised him for not stating any arguments for his point of view. To which Russell replied ‘that he had better acquire a slave to state the arguments’. , 54. 24 Kierkegaard’s Inﬂuence on Wittgenstein’s Thought discussion later on and there aren’t any direct references to Kierkegaard in these works,⁶² I will move straight on to a discussion of the diaries from the thirties, which contain a plethora of remarks that very clearly allude to the Dane.
But not, believe this narrative with the belief appropriate to a historical narrative, rather: believe through thick and thin, which you can only do as a result of a life. Here you have a narrative, don’t take the same attitude to it as you take to other historical narratives. —There is nothing paradoxical about that! (CV 32e) In 1946 we again ﬁnd Wittgenstein agreeing with Kierkegaard that Christianity is not a theory and that faith is consequently not a matter of assenting to a sum of tenets.
CUP 157–8) But even if it can’t be settled once and for all which Kierkegaardian work Wittgenstein was, in the end, really referring to, the entry itself ⁶⁵ Ibid. I have reproduced the awkward grammar of the original German sentence. , 132. , 54. 26 Kierkegaard’s Inﬂuence on Wittgenstein’s Thought at least clearly shows that Wittgenstein generally regarded Kierkegaard’s writings as a kind of ethical admonishment—one that he often found disturbing: ‘My conscience is tormenting me and is preventing me from working.