By Julia Watkin

The A to Z of Kierkegaard's Philosophy presents a contextual advent to Kierkegaard's nineteenth century global of Copenhagen, a chronology of occasions and key figures in his existence, in addition to definitions of the foremost structures of his thought-theology, existentialism, literature, and psychology. The large bibliographical part covers secondary literature and digital fabrics of support to researchers. The appendix contains particular details on his writings, besides a listing of his pseudonyms.

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Extra info for A to Z of Kierkegaard's Philosophy (The A to Z Series, Volume 157)

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What is a matter of course is almost necessary. Therefore the accident is a necessity. This proposition is paradoxical. The technological conjuncture, constructed by necessity, holds in itself the accident as a necessity. In order to avoid this paradoxical event, the “accident-necessity”, the human being must pray. PHILOSOPHICAL INTUITION OF RELIGIOUS PROBLEMS IN OUR AGE 27 Religion as the topos of prayer is inevitable in the technological dimension. Homo operans must become homo orans. 7 THE ESSENCE OF HUMAN BEING Whether homo manens, or homo viator, or homo operans, none of these three concepts provides a perfectly satisfactory definition of the human being.

La distinction: un concept défini du divin et non Dieu lui-même serait visé dans le diagnostic. Aussi bien la formule nietzschéenne ne représente-t-elle que la moitié de son message. Il y a l’autre moitié: ‘je vous annonce le Surhomme’, celui qui ne renonce pas à la Terre et qui décrète lui-même ses valeurs. Ce qui est mort, pour Nietzsche, c’est le Dieu de l’éthique chrétienne, faite d’humilité et de piété. Et plus généralement c’est le Dieu de notre représentation, qui tombe sous le coup de l’approche généalogique.

Because God and human beings are situated face to face, the development of human beings means their approaching God step by step. This teleologically planned progress as growth means therefore that the purpose of the development of human beings must finally be to find themselves in the divine bosom, namely, in an unio mystica, in mysterious union with God. Earlier in Section 7 when we discussed homo operans, we found a necessity for praying that no major technological accident should happen, since even the most perfect technological program cannot be thought of as safe because of the limits to human capacities.

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