Either/Or - Knowledge (XXG)

1610:

an emphasis not obscure the creative aspects of human freedom? Is it not true that men are able by increasing freedom to envisage a larger world and to assume a responsible attitude toward a wider and wider circle of claims upon their conscience? Does the Christian faith do justice, for instance, to the fact that increasing freedom has set the commandment, "Thou shalt love thy neighbor as thyself," in a larger frame of reference than ever before in history? Is it not significant that we have reached a global situation in which we may destroy ourselves and each other if we fail to organize a new global "neighborhood" into a tenable brotherhood?

1245: 929:; you are deluding yourself, for you say: Everyone else can - only I cannot. And yet you know that that by which others are able is that by which they are altogether like you-so if it really were true that you cannot, then neither could the others. So you betray not only your own cause but, insofar as it lies with you, the cause of all people; and in your humbly shutting yourself out from their number, you are slyly destroying their power. Then he went further. After he had been slowly and for a long time brought up under the disciplinarian in this way, he perhaps would have arrived at faith. Søren Kierkegaard, 423: 903:, closes the door of hope and love becomes unhappy. Kierkegaard points to "faith as the highest" expectancy because faith is something everyone has, or can have. He says: "The person who wishes it for another person wishes it for himself; the person who wishes it for himself wishes it for every other human being, because that by which another person has faith is not that by which he is different from him but is that by which he is like him; that by which he possesses it is not that by which he is different from others but that by which he is altogether like all." 1469: 847:

laboriousness of busyness and the careless time-wasting of light-mindedness and the gloomy brooding of heavy-mindedness-all this will draw us away from ourselves to itself in order to deceive us. But you, who are the truth, only you, Savior and Redeemer, can truly draw a person to yourself, which you have promised to do-that you will draw all to yourself. Then may God grant that by repenting we may come to ourselves, so that you, according to your Word, can draw us to yourself-from on high, but through lowliness and abasement. Søren Kierkegaard,

1574:, considering it upon its own merits and not reducing the meaning so as to fit into the author's later perspective. It occurred to me that this was a service to understanding Kierkegaard, whose esthetic and ethical insights have been much slighted by those enamored of his religion of renunciation and transcendence. ... Kierkegaard's brilliance seems to me to be showing that while goodness, truth, and beauty can not speculatively be derived one from another, yet these three are integrally related in the dynamics of a healthy character structure". 978:, titled "Who Is the Author Of Either/Or?", attempting to create authorial distance from the work, emphasizing the content of the work and the embodiment of a particular way of life in each of the pseudonyms. Kierkegaard, using the pseudonym "A.F.", writes, "most people, including the author of this article, think it is not worth the trouble to be concerned about who the author is. They are happy not to know his identity, for then they have only the book to deal with, without being bothered or distracted by his personality." 515: 34: 1124:

approach as evil implies one has already accepted the idea that there is a good/evil distinction to be made. Likewise, choosing an aesthetic way of life only appeals to the aesthete, ruling Judge Vilhelm's ethics as inconsequential and preferring the pleasures of seduction. Thus, existentialists see Victor Eremita as presenting a radical choice in which no pre-ordained value can be discerned. One must choose, and through one's choices, one creates what one is.

945:, "Ask yourself and keep on asking until you find the answer, for one may have known something many times, acknowledged it; one may have willed something many times, attempted it-and yet, only the deep inner motion, only the heart’s indescribable emotion, only that will convince you that what you have acknowledged belongs to you, that no power can take it from you-for only the truth that builds up is truth for you." This discussion is included in 4481: 1339:! It is supposed to be quite strange, the first part full of Don Juanism, skepticism, et cetera, and the second part toned down and conciliating, ending with a sermon that is said to be quite excellent. The whole book attracted much attention. It has not yet been discussed publicly by anyone, but it surely will be. It is actually supposed to be by a Kierkegaard who has adopted a pseudonym...." 1581:, introduced three lectures about Kierkegaard in 1918 in which he "presented Soren Kierkegaard’s delineation of three fundamental modes of life: First, the Life of Enjoyment – Folly and Cleverness in the Pursuit of Pleasure; second, the Life of Duty – Realizing the Self through Victorious Accomplishments; third, the Life of Faith – The Religious Transformation of the Self through Suffering. 3222: 191:

are judged and at times superseded by the objective world. The choice is whether to remain oblivious to the outside world or to become involved. More specifically, the ethical realm starts with a conscious effort to choose one's life. Either way it is possible to go too far in one direction and lose sight of the self. Only faith can rescue the individual from these two opposing realms.

760:; the Fashion Designer is a madman. All four of you after the same girl will turn out to be a fizzle! Have enough fanaticism to idealize, enough appetite to join in the jolly conviviality of desire, enough understanding to break off in exactly the same way death breaks off, enough rage to want to enjoy it all over again — then one is the favorite of the gods and of the girls." 729:(1616); Goethe and Marlowe have devils and angels as third person or persons between him and his love, but Kierkegaard has a different third person involved in the discussions between Johannes the Seducer and Cordelia. He has this power called chance. The Seducer knows the value of chance and wants to use chance to be "a possibility which seems an impossibility". 482:, who falls under aesthetic categories, and Faust, who falls under ethical categories. "The musical Don Juan enjoys the satisfaction of desire; the reflective Don Juan enjoys the deception, enjoys the cunning." Don Juan is split between the esthetic and the ethical. He becomes lost in the multiplicity of the "1,003 women he has to seduce" (as in the famous 1318: 1032:

uses the example of marriage as an example of an ethical institution requiring strong commitment and responsibility. Whereas the aesthete would be bored by the repetitive nature of marriage (e.g. married to one person only), the ethicist believes in the necessity of self-denial (e.g. self-denying unmitigated pleasure) in order to uphold one's obligations.

546:, is the "Ancient Tragical Motif as Reflected in the Modern". He writes about tragedy's inner and outer aspects. Can remorse be shown on a stage? What about sorrow and pain? Which is easier to portray? He also discusses guilt, sin, fear, compassion, and responsibility in what can be considered a foreshadowing of 1178:

Kierkegaard, speaking in the voice of the upbuilding discourse at the end, says they are both wrong. They're both trying to find God in a childish way. Whatever they relate to in an external way will never make them happy or give them meaning. Art, science, dogma, and ethics constantly change. We all

915:

You know that you must not wish - and thereupon he went further. When his soul became anxious, he called to it and said: When you are anxious, it is because you are wishing; anxiety is a form of wishing, and you know that you must not wish - then he went further. When he was close to despair, when he

682:

To Kierkegaard's aesthete, boredom is the root of all evil, and must be avoided. In this section, "A" explains that, just as a farmer rotates crops to keep the soil fertile, so must a man continue to change in order to remain interesting. "A" speaks out against anything that may prevent this rotation

1598:

s thoughts on music in the essay, "The Immediate Stages of the Erotic, or Musical Erotic". Croxall argues that "the essay should be taken seriously by a musician because it makes one think, and think hard enough to straighten many of one's ideas; ideas, I mean, not only on art, but on life" and goes

772:

The second part represents the ethical stage. Eremita found a group of letters from a retired Judge Vilhelm or William (in Danish: "Assessor Wilhelm"), another pseudonymous author, to "A", trying to convince "A" of the value of the ethical life by arguing that the ethical person can still appreciate

500:

tells somewhere of a seducer of a very different style, a seducer who falls under ethical categories. About him he uses an expression which in truth, boldness, and conciseness is almost equal to Mozart’s stroke of the bow. He says he could so talk with a woman that, if the devil caught him, he could

190:

The aesthetic is the personal, subjective realm of existence, where an individual lives and extracts pleasure from life for its own sake. This realm offers the possibility of the highest and lowest experiences. The ethical, on the other hand, is the civic realm of existence, where value and identity

1609:

The tendency of modern culture to see only the creative possibilities of human freedom makes the Christian estimate of the human situation seem morbid by contrast. Is not Kierkegaard morbid, even Christians are inclined to ask, when he insists that "before God man is always in the wrong"? Does such

1158:

highest. He can find no meaning in his life until he begins to study. He writes letters for the dead like the historians do. He's trying to find God by studying the past as Hegel did. Don Juan seduces him away from God and Faust robs him of his innocent faith through the power of language. For him,

810:

It is human nature to look to external forces when faced with obstacles, but the ethicist is against this. Comparison is an esthetic exercise and has nothing to do with ethics and religion. He says, "Let each one learn what he can; both of us can learn that a person’s unhappiness never lies in his

279:

philosophy dehumanized life by denying personal freedom and choice through the neutralization of the "either/or". The dialectic structure of becoming renders existence far too easy, in Hegel's theory, because conflicts are eventually mediated and disappear through a natural process that requires no

588:

The third essay, called "The Unhappiest One", discusses the hypothetical question: "who deserves the distinction of being unhappier than everyone else?" Kierkegaard has expanded his search for the highest to a search for the lowest. He wants to find the unhappy person by looking to the past. Is it

1031:

Commitment is an important characteristic of the ethicist. Commitments are made by being an active participant in society, rather than a detached observer or outsider. The ethicist has a strong sense of responsibility, duty, honor and respect for his friendships, family, and career. Judge Vilhelm

584:

He is asking whether one person can reveal the inner life of a historical figure. Psychologically he is asking whether psychologists can give an accurate account of the inner world. Religiously he's asking whether one person can accurately perceive the inner world of another. He conducts several

1075:

The extremely nested pseudonymity of this work adds a problem of interpretation. A and B are the authors of the work, Eremita is the editor. Kierkegaard's role in all this appears to be that he deliberately sought to disconnect himself from the points of view expressed in his works, although the

1019:

is an example of refined immediacy. Instead of mindless hedonistic tendencies, enjoyments are contemplated and "cultivated" for maximum pleasure. However, both the refined and unrefined aesthetes still accept the fundamental given conditions of their life, and do not accept the responsibility to

846:

Lord Jesus Christ, our foolish minds are weak; they are more than willing to be drawn-and there is so much that wants to draw us to itself. There is pleasure with its seductive power, the multiplicity with its bewildering distractions, the moment with its infatuating importance and the conceited

1174:

are the highest. "A" wants to remain a mystery to himself but "B" says it's the meaning of life to become open to yourself. It's more important to know yourself than historical persons. The more you know about yourself the more you can find your eternal validity. God will bless the most ethical

1123:

presents the reader with a choice between two approaches to life. There are no standards or guidelines which indicate how to choose. The reasons for choosing an ethical way of life over the aesthetic only make sense if one is already committed to an ethical way of life. Suggesting the aesthetic

704:

reflections, he manipulates the girl Cordelia into becoming interesting – he seduces her, but then schemes to have her question the idea of engagement. Finally, Johannes succeeds in having Cordelia break the engagement. He uses irony, artifice, caprice, imagination and arbitrariness to engineer

1094:

In my career as an author, a point has now been reached where it is permissible to do what I feel a strong impulse to do and so regard as my duty — namely, to explain once for all, as directly and frankly as possible, what is what: what I as an author declare myself to be. The moment (however

910:

believe everyone is alike in that everyone has talent or everyone has the conditions that would allow them to live an ethical life. Goethe wanted to love and complained that he couldn't be loved, but everyone else could be. But he wished, he didn't have an expectancy to work his will to love.

1153:

The whole book can be viewed as the struggle individuals go through as they attempt to find meaning in their lives. Victor Eremita bought a secretary (desk), which was something external, and said, "a new period of your life must begin with the acquisition of the secretary". "A" desires the

1569:

was Kierkegaard's first major book, it was one of his last books to be translated into English, as late as 1944. Frederick DeW. Bolman Jr. insisted that reviewers consider the book in this way: "In general, we have a right to discover, if we can, the meaning of a work as comprehensive as

670:; for him this is a sign, like a four-leaf clover, that she must be the one. Confusion sets in for her because of mistaken identity. She is unable to make up her mind about love and says, "The first love is the true love, and one loves only once." Kierkegaard rejects this as 1236:, complete ... Since radical individuation, specificity, inwardness, and the development of subjectivity are central to Kierkegaard's existential ethics, it is clear, essentially, that the spirit and intention of his practical ethics is divorced from the formalism of Kant." 867:) seems to be a religious category specifically related to the Christian concept of deliverance. Moreover, Kierkegaard is constant in his point of view that each individual can become conscious of a higher self and embrace the spiritual self in an "eternal understanding". 892:

in 1849. This discourse has to do with the difference between wishing and willing in the development of a particular expectancy. "As thought becomes more absorbed in the future, it loses its way in its restless attempt to force or entice an explanation from the riddle."

719:, "Listen, you must get that girl for me!" Mephistopheles says she's an "innocent" girl, but Faust says she's "older than 14". Mephistopheles says he's "speaking like some Don Juan". Faust then calls the devil a Master Moraliser. But Goethe may have been responding to 1279:, then, could be the poetic and literary expression of Kierkegaard's decision between a life of sensual pleasure, as he had experienced in his youth, or a possibility of marriage and what social responsibilities marriage might or ought to entail. Ultimately however, 1647:

Many authors were interested in separating the esthetic, the ethical and the religious but it may have been, as far as Kierkegaard was concerned, of more importance for the single individual to have a way to decide when one was becoming dominant over the other two.

195:

concludes with a brief sermon hinting at the religious sphere of existence, which consumed most of Kierkegaard's publishing career. Ultimately, his challenge is for the reader to "discover a second face hidden behind the one you see" internally, and then in others.

2264:

is the highest law of thought", 46-47 "I will form a sect which not only gives Mozart first place", 59 "sensuousness is first posited in Christianity", 63 "Don Juan deserves the highest place', 68 music is higher than language, 101 "Don Juan is absolutely

1518:

were the author himself, who satisfied his desires in imagination". Part II was his "Discourse on Life as a Duty, and when he reached the end of the work he found the moral philosopher in despair, and that all this teaching about duty had only produced a

827:

delays, and that is why mediocrity likes it so much and, if possible, traps everyone in it by its despicable friendship among mediocrities. A person who blames others, that they have corrupted him, is talking nonsense and only informs against himself. p.

1717:

as an important ethical text in the Kantian vein, as mentioned previously. Although MacIntyre accuses Victor Eremita of failing to provide a criterion for one to adopt an ethical way of life, many scholars have since replied to MacIntyre's accusation in

1020:

change it. If things go wrong, the aesthete simply blames existence, rather than one's self, assuming some unavoidable tragic consequence of human existence and thus claims life is meaningless. Kierkegaard spoke of immediacy this way in his sequel to

1007:, there are several levels of immediacy explored, ranging from unrefined to refined. Unrefined immediacy is characterized by immediate cravings for desire and satisfaction through enjoyments that do not require effort or personal cultivation (e.g. 411:", and means "refrains". It contains some of Kierkegaard's best-known and poetic lines, such as "What is a poet?", "Freedom of Speech" vs. "Freedom of Thought", the "Unmovable chess piece", the tragic clown, and the laughter of the gods. 1095:

unpropitious it may be in another sense) is now appropriate; partly because (as I have said) this point has been reached, and partly because I am about to encounter for the second time in the literary field my first production.

1223:

However, other scholars think Kierkegaard adopts Kantian themes in order to criticize them, while yet others think that although Kierkegaard adopts some Kantian themes, their final ethical positions are substantially different.

662:

Kierkegaard attacks reading about love instead of discovering love. Scribe's play is 16 pages long leading Kierkegaard to write a 50-page review. He attacked the practice of reading reviews instead of the subject books.

387:. The natural reaction is to make an eventual leap to the second phase, the ethical, which is characterized by rational choice and commitment that replace the capricious and inconsistent longings of the aesthetic mode. 802:"That night the angel of the LORD went out and put to death a hundred and eighty-five thousand men in the Assyrian camp When the people got up the next morning -- there were all the dead bodies!" to the end for this 924:

and said: Now you are being crafty, for you say that you are wishing and pretend that it is a question of something external that one can wish, whereas you know that it is something internal that one can only

811:

lack of control over external conditions, since this would only make him completely unhappy." He also asks if a someone in love can know whether they are more in love than another. He advances this thought in

1527:

might have led him closer to Christianity but he didn't know if he could come back to something "which had been torn out, and joyfully thrown into the fire". However, after reading the book he "felt sinful".

147:. Each life view is written and represented by a fictional author, with the prose reflecting and depending on the life view. The aesthetic life view is written in short essay form, with poetic imagery and 642:. Scribe wanted to create a template for all playwrights. He insisted that people value plays to escape reality and not for instruction. Kierkegaard rejected any template in the field of literature or of 1535:

about devoting himself completely to aesthetics or developing a balance between the aesthetic and the ethical and going on to an ethical/Christian religious existence in the first part of his authorship

4699: 655: 4573: 206: 2274:

154-156 "Antigone's" "sorrow", 167-168 "grief", 177-178 "deception" which is for love an absolute paradox", 182ff the inability to decide if you've been deceived, 220-221 "unhappy consciousness"

414:

Reading these as written shows a constant movement from the outer poetic experience to the inner experience of humor. The movement from the outer to the inner is a theme in Kierkegaard's works.

4274: 784:"Equilibrium between the Aesthetic and the Ethical in the Development of Personality" concerns the subject of choosing the good, or one's self, and of the value of making binding life-choices. 1051:

resolution". Someone devoted to pleasure finds it impossible to make this kind of resolution. The ethical and "Christian religious" person make the resolution because they have the

996:

help clarify the various forms of aestheticism and ethical existence. Both A and Judge Vilhelm attempt to focus primarily upon the best that their mode of existence has to offer.

493:

This section deals with theological questions. "A" asks if God seduces 1,003 people at one time or if he seduces one individual at a time in order to make a believer. He writes:

581:

Pastime", discusses modern heroines, including Mozart's Elvira and Goethe's Gretchen (Margaret). He studies how desire can come to grief. He asks whether love can be deceived.

5050: 1498:

to life, and that life itself must be lived as we know best, chiefly because we are part of it and cannot escape from its promptings." Strindberg was obviously attracted to

4745: 764:

Kierkegaard explores the category of choice and the aesthetic as well as the ethical. Both can choose to love each other but the "how" of love is Kierkegaard's subject.

916:

said: I cannot; everyone else can - only I cannot. Oh, that I had never heard those words, that with my grief I had been allowed to go my way undisturbed - and with my

653:

as the occasion for inspiration. He considers how much of the muse's calling depends on the muse, how much on the individual, and how much on will/volition. Later in

4537: 833:

Comparison is the most disastrous association that love can enter into; comparison is the most dangerous acquaintance love can make; comparison is the worst of all

687:

Boredom rests upon the nothing that interlaces existence; its dizziness is infinite, like that which comes from looking into a bottomless abyss. Soren Kierkegaard,

539:

The next three sections are essay lectures from "A" to the "symparanekromenoi", a club or fellowship of the dead who practice the art of writing posthumous papers.

501:

wheedle himself out of it if he had a chance to talk with the devil’s grandmother. This is the real seducer; the aesthetic interest here is also different, namely:

1275:

treats the object of his affection, Cordelia, much as Kierkegaard treats Regine: befriending her family, asking her to marry him, and breaking off the engagement.

616:

Ultimately, for Kierkegaard, the aesthetical and the ethical are both superseded by a final phase which he terms the "religious" mode. This is introduced later in

5021: 4517: 4752: 4988: 1127:

However, the aesthetic and the ethical ways of life are not the only ways of living. Kierkegaard continues to flesh out other stages in further works, and the

736:, where he explored possibilities and then once more where he tried to explain that misunderstanding can be the root of the unity of the tragic and the comic: 471:. "A" accepts the task of proving, through the works of Mozart, that "music is a higher, or more spiritual art, than language". During this process, he offers 787:"Ultimatum": The volume ends in a discourse on the Thought that, against God everyone is always wrong. His spiritual advice for "A" and "B" is that they make 4773: 4250: 1111:. Each presented a way of living one's life in a different manner. Kierkegaard's writings in this book are close to what Goethe wrote in his Autobiography. 2549:

1486:

and this book made him "forever a champion of the ethical as juxtaposed to the aesthetic life conception and he always remained faithful to the idea that

5106: 1015:, casual sex, sloth, etc.) Refined immediacy is characterized by planning how best to enjoy life aesthetically. The "theory" of social prudence given in 3192: 4833: 1086: 1447: 1453: 1644:

is an intricate curiosity – a feverishly intellectual attempt to reconstruct an erotic failure as a pedagogic success, a wound masked as a boast".

4282: 2999: 700:

Written by "Johannes the Seducer", this volume illustrates how the aesthete holds the "interesting" as his highest value and that to satisfy his

705:

poetically satisfying possibilities; he is not so much interested in the act of seduction as in willfully creating its interesting possibility.

380:) that results from a recognition of the limits of the aesthetic approach to life. Kierkegaard's "despair" is a somewhat analogous precursor of 5101: 5076: 4724: 4685: 2637: 725: 1228:

argues for this latter interpretation, writing, "Despite the occasional echoes of Kantian sentiments in Kierkegaard's writings (especially in

3169: 3150: 3134: 3118: 2978: 2792: 2712: 2576: 2150: 2108: 1939: 1888: 1861: 1821: 1787: 1773: 1745: 434: 242:. He returned to Copenhagen in March 1842 with a draft of the manuscript, which he completed late that year and published in February 1843. 33: 1084:

first edition VIII(2), B 81 - 89 explain this method in writing. He discussed Either/Or in first and second edition in his 1848, 1859 book

5016: 4557: 4298: 2957: 4759: 4542: 4510: 987: 795:

19:42 NIV "and said, "If you, even you, had only known on this day what would bring you peace --but now it is hidden from your eyes."

472: 219: 4643: 4608: 3398: 2812: 2537: 2339:

First love : a comedy in one act / by Eugene Scribe ... . - Full View - HathiTrust Digital Library - HathiTrust Digital Library

2088: 2056: 2027: 1759: 1291: 630:

In this volume Kierkegaard examines the concept of "First Love" as a pinnacle for the aesthete, using his concepts of "closedness" (

350: 487: 4902: 4671: 4622: 4547: 3310: 365:" phase of existence. It contains a collection of papers, notionally found by "Victor Eremita" and written by "A", the aesthete. 4794: 773:

aesthetic values. The difference is that the pursuit of pleasure is tempered with ethical values and responsibilities. Letters:

368:

The aesthete, according to Kierkegaard, eventually falls into despair, a psychological state (explored further in Kierkegaard's

133:

for "victorious hermit"). It outlines a theory of human existence, marked by the distinction between an essentially hedonistic,

4636: 4594: 1524: 877: 659:

he wrote; "inspiration is indeed an object of faith, is qualitatively dialectical, not attainable by means of quantification."

430: 94: 2130:

Christian Discourses & The Lilies of the Field & the Birds of the Air & The Discourses at the Communion on Fridays

4678: 4629: 4266: 1286:

Yet, Kierkegaard was concerned about Regine because she tended to assume the life view of characters she saw in the plays of

5045: 284:. Kierkegaard saw this as a denial of selfhood and instead advocated the importance of personal responsibility and choice. 5111: 5096: 5086: 5003: 4503: 4083: 3500: 1108: 422: 276: 5034: 4330: 4290: 4203: 899: 1652:, (1937–1998) a Danish writer, wrote three books as a way to illustrate Kierkegaard's three stages of existence, 1981, 4983: 4937: 4706: 3962: 1614:

Johannes Edouard Hohlenberg wrote a biography about Søren Kierkegaard in 1954 and in that book he speculated that the

1468: 1342: 1321: 683:

and lock one into boredom, including friends, family, and most importantly for the second half of the book, marriage.

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in its second edition, which I was not willing to have published earlier. Point of View, Lowrie translation 1962 p. 5

1064: 230:, while Kierkegaard described it as "unbearable nonsense". During his stay, Kierkegaard worked on the manuscript for 859:. Freedom seems to denote freedom to choose the will to do the right and to denounce the wrong in a secular, almost 4258: 1395: 1104: 463: 313:- the fictional author of the first text ("Part I") by Victor Eremita, whose real name he claims not to have known. 239: 167:. The ethical life view is written as two long letters, with a more argumentative and restrained prose, discussing 20: 4968: 646:. He was against systematizing literature, because the system forces the artist to settle down within the system. 5091: 4887: 4587: 4449: 2501: 2132:

by Soren Kierkegaard translated with an introduction by Walter Lowrie A Galaxy Book, Oxford University Press 1961

1412: 1067:

this involves only change in oneself. It never means changing the whole world or even changing the other person.

532: 3226: 4780: 4601: 4465: 3952: 3609: 3365: 3248: 2175:

Either/Or Part I, Swenson, p. 66ff, also see Upbuilding Discourses in Various Spirits 1847 Hong 1993 p. 183-188

1549: 1418: 1167:. He's someone who is in complete "conflict with his environment" because he is relating himself to externals. 753: 749: 554: 4815: 4787: 3196: 2337: 4766: 4692: 4650: 2452:

Hong p. 265-288, is about the person who "with joy" discovers their own guilt and that God still loves them.

2436: 1605:

questioned Kierkegaard's emphasis in his pastoral epistle at the end of Or. He wrote the following in 1949.

1578: 1332: 1129: 947: 796: 442: 376: 235: 3240: 2260:

Either/Or Part I, Swenson, p. 27 "sleeping is the highest", 32 "A good cut" of meat is the highest, 37-39 "

1179:

want to be in the right and never in the wrong. Once we find what we desire we find that it wasn't what we

5027: 4664: 3942: 3543: 3495: 2728: 2383: 2365: 1503: 1296: 860: 741: 566: 514: 497: 446: 370: 265: 5040: 1232:), the bifurcation between his ethics of self-becoming and Kant's formalistic, meta-empirical ethics is, 296:, a practice he employed during the first half of his career. In this case, he employed four pseudonyms: 5081: 4973: 4917: 4840: 4322: 4314: 4242: 4198: 3560: 3555: 3450: 3180: 1155: 926: 594: 172: 1244: 799: 3065: 1905: 4897: 4847: 4808: 4738: 4526: 4439: 4103: 3579: 3569: 3550: 3528: 3490: 3428: 3340: 3303: 2922: 1698: 1620: 1591: 1537: 1209: 1199: 1060: 824: 168: 118: 47: 1080:

names proves that he did not hope to thoroughly conceal his identity from the reader. Kierkegaard's

5071: 4978: 4942: 4409: 4370: 4346: 4213: 4133: 4113: 4088: 4058: 3470: 3350: 2963: 2824: 1665: 720: 222:, an eminent figure at the time. The lectures disappointed many in Schelling's audience, including 3232: 3030:, Søren Kierkegaard (1847) What Blessed Happiness is Promised in Being a Human Being p. 201ff Hong 2986: 1358: 1267:

can be seen as a thinly veiled autobiography of the events between Kierkegaard and his ex-fiancée

179:. The views are expressed as experiences embodied by the "authors". The book's central concern is 4993: 4615: 4404: 4399: 4234: 4173: 4043: 3631: 3538: 3523: 3475: 3423: 1684: 1657: 1195: 951:(1845). The first two sections revisit and refine the aesthetic and ethical stages elucidated in 618: 548: 261: 3276: 2005: 1540:

and then described what he had learned about himself and about being a Christian beginning with

2444:, is about a person who can never discover or accept their own guilt and the fourth section of 1465:

where he wrote, "the man must die to an unreal life before he can be born into the real life."

5011: 4963: 4892: 4801: 4459: 4444: 4434: 4414: 4163: 3994: 3897: 3887: 3616: 3574: 3165: 3146: 3130: 3114: 2808: 2788: 2708: 2572: 2533: 2261: 2146: 2104: 2084: 2052: 2023: 1935: 1884: 1857: 1817: 1783: 1769: 1755: 1741: 1532: 1479: 1472: 1369:

to Either/Or which would have given him the key to the work." Kierkegaard later used his book

1256: 1160: 528: 467: 1878: 1552:

of himself knows what no science knows, since he knows who he himself is. Søren Kierkegaard,

4429: 4354: 4338: 4168: 4153: 4098: 3877: 3659: 3626: 3621: 3518: 3418: 3355: 3335: 3327: 1849: 1673: 1649: 1602: 1406:, which was translated into English at that time. Later, in 1906, he compared Kierkegaard's 1375:

to publicly respond to Heiberg and Hegelianism. Kierkegaard also published a short article,

1331:

established Kierkegaard's reputation as a respected author. Henriette Wulff, in a letter to

1301: 1175:

person. Each one knows what's best for the other but neither knows what's best for himself.

1040: 674:, "because the category first, is at the same time a qualitative and a numerical category." 639: 502: 227: 2855: 2591: 2297: 1441:

Kierkegaard later referred to his concept of choosing yourself as the single individual in

234:, took daily lessons to perfect his German, and attended operas and plays, particularly by 4932: 4907: 4854: 4484: 4218: 3957: 3912: 3872: 3820: 3765: 3755: 3679: 3654: 3636: 3589: 3480: 3413: 3408: 3296: 1514:: "it was valid only for the priests who called themselves Christians and the seducer and 1035:

Kierkegaard stresses the "eternal" nature of marriage and says "s/omething new comes into

888:

Kierkegaard also published another discourse during the printing of the second edition of

712: 452: 272:. Is the question, "Who am I?" a scientific question or one for the individual to answer? 253:"), although a page from the "Diapsalmata" section in the "A" volume was written earlier. 223: 110: 67: 1927: 1754:. Translated by David F. Swenson and Lillian Marvin Swenson. Volume I. Princeton, 1959, 4454: 4208: 4108: 4093: 4068: 4063: 3947: 3837: 3775: 3694: 3684: 3674: 3584: 3465: 3460: 3445: 3385: 3370: 3345: 1008: 823:

The ethical and the ethical-religious have nothing to do with the comparative. ... All

792: 745: 716: 381: 5065: 4912: 4731: 4138: 4078: 4028: 3867: 3805: 3790: 3689: 3604: 3533: 3485: 3393: 3375: 1706: 1458: 1387: 1191: 1048: 269: 328:- the fictional author of a section of "Part I" titled "The Diary of a Seducer" and 4958: 4927: 4419: 4362: 4193: 4188: 4183: 4158: 4128: 3862: 3735: 3669: 3664: 3599: 3455: 3440: 2724: 2185: 1689: 1618:

was meant to depict the life of P.L. Moller who later (1845) wrote the articles in

1585: 1520: 1435: 1427: 1268: 1248: 1225: 1204: 885:, "The Expectancy of Faith" and "Every Good and Every Perfect Gift is from Above". 643: 598: 458: 1495: 777:"The Aesthetic Validity of Marriage": This letter is about the aesthetic value of 2592:"Kierkegaard, D. Anthony Storm's Commentary on - Who is the Author of Either/Or?" 2342:. Sergel's acting drama; no. 145. Dramatic Publishing Co. – via HathiTrust. 897:

always looks to the future and can hope, but regret, which is what Goethe did in

322:(or "Wilhelm" - "William") - the fictional author of the second text ("Part II"). 303:- the fictional compiler and editor, which he claims to have found in an antique 4922: 4118: 3922: 3699: 3360: 2119:

William McDonald, entry: "Kierkegaard" in "Stanford Encyclopedia of Philosophy".

1633: 1346: 1287: 1180: 1044: 574: 1992: 4178: 4148: 4143: 4123: 4073: 3984: 3842: 3785: 3745: 3740: 3510: 3433: 3270: 3255: 1702: 1213: 894: 578: 304: 211: 144: 3261: 1628:

by itself, is a provocative novella, and has been reproduced separately from

1599:

on to discuss the psychological, existential, and musical value of the work.

740:

Anyone who, when he is twenty years old, does not understand that there is a

441:

This essay discusses the idea that music expresses sensuality. "A" evaluates

4394: 4038: 4018: 3917: 3827: 3800: 3780: 3725: 3594: 3403: 3221: 3164:

Published in August 1997 by Princeton, with an introduction by John Updike,

1491: 1036: 960: 834: 803: 757: 701: 671: 602: 523: 362: 293: 180: 156: 134: 122: 2434:

Kierkegaard repeats this theme often in his writings. The third section of

1843: 407:, and musings on the aesthetic mode. The word "diapsalmata" is related to " 3145:

Published in March 1999, by Pushpin Press, translated by Alastair Hannay,

1853: 1283:

stands philosophically independent of its relation to Kierkegaard's life.

1047:" but the ethical person, and especially the religious person, makes the " 1043:. The aesthete doesn't see it that way. The aesthete makes a "half hour’s 347:

The Lily of the Field and the Bird of the Air: Three Devotional Discourses

4657: 4424: 4389: 4023: 4008: 3932: 3927: 3892: 3882: 3795: 3730: 3704: 1371: 856: 778: 560: 519: 479: 426: 404: 396: 184: 176: 148: 2211: 1683:

received new life as a grand philosophical work with the publication of

1317: 137:

mode of life and the ethical life, which is predicated upon commitment.

4882: 4048: 3937: 3902: 3857: 3852: 3847: 3760: 3750: 2450:

The Joy of It That in Relation to God a Person Always Suffers as Guilty

1366: 1164: 606: 543: 400: 2505: 2314:

Soren Kierkegaard, Either/Or Vol. 1, Swenson 1944n 1959, 1971 p. 232ff

1980:

Fichte (1762–1814) wrote against philosophy as a science in his books

1103:

Furthermore, Kierkegaard was a close reader of the aesthetic works of

4033: 3974: 3907: 3832: 3709: 3319: 2785:

Kierkegaard After MacIntyre: Essays on Freedom, Narrative, and Virtue

2366:"Goethe, Faust - Part I Scenes VII to XV - A new English translation" 1171: 610: 408: 280:

individual choice other than a submission to the Will of the Idea or

215: 164: 4495: 2571:, p. 148ff trans. Howard and Edna Hong. Princeton University Press, 1812:

Kierkegaard, Søren (2000). Hong, Howard Vincent; Hong, Edna (eds.).

3271:

Kierkegaard's 3 Stages of Life: Aesthetic, Ethical, & Religious

2694:, Hong 1995 Princeton University Press, p. 7-10, 13-15, 34, 213-218 855:

It is unclear if Kierkegaard acknowledges an ethical stage without

4876: 4013: 4003: 2707:, translated by Howard and Edna Hong, Princeton University Press, 1740:. Translated by Alastair Hannay, Abridged Version. Penguin, 1992, 1467: 1316: 1243: 1077: 788: 590: 513: 421: 384: 160: 152: 130: 2490:. (2), II, p. 190. 1962-1964. Either/Or part II, Hong, p. 224-225 875:

Along with this work, Kierkegaard published, under his own name,

744:— Enjoy — is a fool, and anyone who does not start doing it is a 4053: 3969: 3815: 3810: 3770: 1588:

in response to his reading of Kierkegaard's Diary of a Seducer.

1252: 1012: 921: 917: 650: 218:. His main purpose was to attend lectures by German philosopher 183:'s primal question, "How should we live?" His motto comes from 4499: 3292: 965:

The Autobiography of Goethe: Truth and Poetry, from My Own Life

3979: 1487: 4700:

Concluding Unscientific Postscript to Philosophical Fragments

2324:

Concluding Unscientific Postscript to Philosophical Fragments

1216:

and Kant. Green notes several points of contact with Kant in

666:

He attends a performance and sees his lover at a play called

4574:

On the Concept of Irony with Continual Reference to Socrates

1335:, wrote, "Recently a book was published here with the title 974:

was published, Kierkegaard published a newspaper article in

207:

On the Concept of Irony with Continual Reference to Socrates

4275:

An Introduction to the Principles of Morals and Legislation

3181:

Historical Dictionary of Scandanvian Literature and Theater

3113:

Published in 2006, with Gerd Aage Gillhoff as translator,

1912:. Translated by Swenson. Chicago, Open Court. p. 223. 395:

The first section of Part I is a collection of tangential

3288: 2912:. Trans. Bruce H. Kirmmse. Princeton, 2005, 0-691-09165-X 2189:

Act I, "But in Spain already are one thousand and three".

249:

was written "lock, stock, and barrel in eleven months" ("

85:

February 20, 1843 University bookshop Reitzel, Copenhagen

941:

hinted at a future discussion of the religious stage in

752:

will always remain on the outside. Victor is a fanatic;

678:

Crop Rotation: An Attempt at a Theory of Social Prudence

2823:

Kierkegaard is familiar with Hume through the works of

2586: 2584: 2413:); the Young Man speaks as well as the Fashion Designer 1782:. Translated by Howard and Edna Hong. Princeton, 1988, 1768:. Translated by Howard and Edna Hong. Princeton, 1988, 1365:

as Victor Eremita, blaming Heiberg for not reading the

3250:

The Treatment of Love in Soren Kierkegaard's Either/Or

3067:

Saint Paul Institute Bulletin, Volume Nine Number Five

2921:

Søren Kierkegaard, Johannes Hohlenberg, translated by

1780:

Kierkegaard's Writings IV, Part II: Either/Or. Part II

1353:(Part I), then he had much better things to say about 1183:

it to be. So Kierkegaard says to leave it all to God.

963:

stage and refers specifically to Goethe's other book,

27:

Either – Or. A Life Fragment edited by Victor Eremita

3104:

Søren Kierkegaard, Johannes Hohlenberg, 1954 p. 159ff

1906:"Goethe with Special Consideration of His Philosophy" 1766:

Kierkegaard's Writings III, Part I: Either/Or. Part I

1263:

From a purely literary and historical point of view,

292:

The book is the first of Kierkegaard's works written

2336:

Hollenius, L. J. (Laurence John) (11 January 2023).

1883:. Princeton University Press. pp. 88, 119–120. 542:

The first essay, which discusses ancient and modern

117:) is the first published work of Danish philosopher 5002: 4951: 4868: 4825: 4716: 4565: 4556: 4382: 4227: 3993: 3718: 3647: 3509: 3384: 3326: 1510:published posthumously in 1913 about Kierkegaard's 937:The "Ultimatum" at the end of the second volume of 89: 81: 73: 63: 53: 43: 38:

Title page of the original Danish edition from 1843

4746:The Crisis and a Crisis in the Life of an Actress 2935:Historical Dictionary of Kierkegaard’s Philosophy 2502:"Second Period: Indirect Communication (1843-46)" 2210:August Strindberg spells it this way in his book 1624:detrimental to the character of Kierkegaard. The 1208:, MacIntyre claims Kierkegaard is continuing the 418:Immediate Stages of the Erotic, or Musical Erotic 187:, "The deceived is wiser than one not deceived." 5051:The Central European Institute Søren Kierkegaard 3002:Critical Studies of the New Spirit in Literature 1544:(1847). He learned to choose his own Either/Or. 999:A fundamental characteristic of the aesthete is 2937:, By Julie Watkin, Scarecrow Press, 2001 p. 112 2827:. See "Hume and Kierkegaard" by Richard Popkin. 1656:, which was about Kierkegaard's brother-in-law 1607: 1546: 1194:text. Scholars for this interpretation include 913: 738: 685: 121:. It appeared in two volumes in 1843 under the 5022:Howard V. and Edna H. Hong Kierkegaard Library 1816:. Princeton, N.J: Princeton University Press. 970:In addition to the discourses, one week after 791:with each other. Kierkegaard quotes from: the 4753:The Lily of the Field and the Bird of the Air 4511: 3304: 3004:, Published 1913 by Greenwood Press, p. 21-22 2896:Concluding Postscript p. 165-166, Note p. 447 1668:was the esthetic in that novel, and in 1991 1349:, at first criticized the aesthetic section, 204:After writing and defending his dissertation 8: 4774:Three Discourses at the Communion on Fridays 4251:Fifteen Sermons Preached at the Rolls Chapel 3245:YouTube Lecture by Anders Kraal on Either/Or 2966:on 2014-12-12 – via Project Gutenberg. 2779: 2777: 2775: 2757:, Swenson, Preface p. 63, 70-71, 115-116, 37 1958:, Volume 5: Autobiographical, §5931 (p. 340) 1880:Kierkegaard's Writings: Stages on Life's Way 1584:Miguel de Unamuno published his 1914 novel 732:Kierkegaard had this seducer speak again in 558:. He then writes a modern interpretation of 341:Kierkegaard published the second edition of 26: 1837: 1835: 1833: 1807: 1805: 429:confronts the stone guest in a painting by 349:. He published three books on the same day 345:on May 14, 1849, the same day he published 4989:Thomasine Christine Gyllembourg-Ehrensvärd 4795:Two Discourses at the Communion on Fridays 4562: 4518: 4504: 4496: 3311: 3297: 3289: 3079:A Strange but Stimulating Essay on Music, 3039:Rée, Jonathan and Jane Chamberlain (eds). 2517:Religious works penned under his own name. 32: 25: 4834:The Point of View of My Work as an Author 3242:Kierkegaard's Existentialism: an overview 3160: 3158: 3129:Published in June 1966 by Ungar Pub Co., 1971:Volume 1, Historical Introduction, p. vii 1404:Eminent Authors of the Nineteenth Century 1087:The Point of View of My Work as an Author 16:First published work of Søren Kierkegaard 3028:Upbuilding Discourses in Various Spirits 2904: 2902: 2856:"Dr. Scott Moore's Summary of the Diary" 2446:Upbuilding Discourses in Various Spirits 2043: 2041: 2039: 2037: 2035: 1662:The Seducer: It Is Hard to Die in Dieppe 1542:Upbuilding Discourses in Various Spirits 1454:Upbuilding Discourses in Various Spirits 1361:said "Kierkegaard replied to Heiberg in 1255:for Kierkegaard's writings (painting by 1057:a true conception of life and of oneself 881:on May 16, 1843, intended to complement 510:Essays read before the Symparanekromenoi 245:According to a journal entry from 1846, 4630:Sermon Preached at Trinity Church, 1844 4283:Groundwork of the Metaphysics of Morals 1967:Søren Kierkegaard, Hong and Hong (ed.) 1956:Søren Kierkegaard's Journals and Papers 1954:Søren Kierkegaard, Hong and Hong (ed.) 1921: 1919: 1801: 1672:which describes Søren Kierkegaard as a 214:in October 1841 to spend the winter in 4725:Edifying Discourses in Diverse Spirits 4686:Three Discourses on Imagined Occasions 3083:Vol. 90, No. 1272, p.46, February 1949 2805:Kierkegaard and Kant: The Hidden Debt. 2688:Three Discourses on Imagined Occasions 2672:Three Discourses on Imagined Occasions 2638:Three Discourses on Imagined Occasions 2609:Three Discourses on Imagined Occasions 2298:"Eugène Scribe Essay - Scribe, Eugène" 2229:Either/Or Part I, Swenson, pp. 145–147 1290:at the theater. One day she would be " 781:and defends marriage as a way of life. 726:The Tragical History of Doctor Faustus 715:, Scene VII (A Street). Faust says to 151:, discussing aesthetic topics such as 2983:The Varieties of Religious Experience 2238:Either/Or Part I, Swenson, p. 139-145 1577:David F. Swenson, a professor at the 1523:." He then states that Kierkegaard's 1461:echoed Kierkegaard in his lecture on 1451:, August 31, 1844, and once again in 1076:absurdity of his pseudonyms" bizarre 585:thought experiments to attempt this. 7: 2979:"Lectures VI and VII: The Sick Soul" 2925:, Pantheon Books, Inc. 1954 p. 18-19 4299:Elements of the Philosophy of Right 2662:Either/Or Part II, Hong, p. 298-299 1640:, "In the vast literature of love, 478:He distinguishes a seducer such as 4760:Two Minor Ethical-Religious Essays 3016:Concluding Unscientific Postscript 2783:Davenport, John and Anthony Rudd. 2475:Concluding Unscientific Postscript 2409:Eremita's speech begins on p. 56 ( 1531:Kierkegaard put an end to his own 1379:, a week after the publication of 813:Concluding Unscientific Postscript 689:Either/Or Part 1 Rotation of Crops 490:"), Faust seduces just one woman. 435:Musée des Beaux-Arts de Strasbourg 220:Friedrich Wilhelm Joseph Schelling 14: 5107:Works published under a pseudonym 5017:Søren Kierkegaard Research Center 4644:Three Upbuilding Discourses, 1844 4609:Three Upbuilding Discourses, 1843 3262:D. Anthony Storm's commentary on 1693:(1981), where MacIntyre situates 1445:, June 17, 1844, and then in his 1133:is considered a direct sequel to 815:and expands on looking inward in 4903:Infinite qualitative distinction 4672:Four Upbuilding Discourses, 1844 4623:Four Upbuilding Discourses, 1843 4480: 4479: 3258:YouTube introduction to the book 3220: 3095:by Reinhold Niebuhr 1949 P. 123 2635:, Hong, p. 102-105, 111-112 and 2081:Masterpieces of World Philosophy 2020:The Cambridge Companion to Hegel 1502:where Kierkegaard developed his 656:Concluding Unscientific Poscript 4637:Two Upbuilding Discourses, 1844 4595:Two Upbuilding Discourses, 1843 2787:. Open Court Publishing, 2001, 2651:Concluding Upbuilding Discourse 2558:Either/Or Part II, Hong, p. 354 1842:Warburton, Nigel (2014-02-03). 1377:Who is the Author of Either/Or? 988:Philosophy of Søren Kierkegaard 95:Two Upbuilding Discourses, 1843 4679:Eighteen Upbuilding Discourses 4267:The Theory of Moral Sentiments 3637:Value monism – Value pluralism 2910:Søren Kierkegaard: A Biography 2769:, Swenson, p. 105-110, 118-119 2621:Eighteen Upbuilding Discourses 2532:. Princeton University Press, 2530:Eighteen Upbuilding Discourses 2145:. Princeton University Press, 1796:Secondary references and notes 708:The Seducer is reminiscent of 488:Madamina, il catalogo è questo 361:The first part describes the " 264:, particularly as modified by 1: 5102:Literature about spirituality 3043:, Wiley-Blackwell, 2001, p.9. 2128:Translator's Introduction to 1738:Either/Or: A Fragment of Life 1697:as an attempt to capture the 1170:"B" argues with "A". He says 1109:Georg Wilhelm Friedrich Hegel 943:The Two Upbuilding Discourses 911:Kierkegaard responds to him: 5035:Kierkegaard Studies Yearbook 4969:Michael Pedersen Kierkegaard 4331:On the Genealogy of Morality 4291:Critique of Practical Reason 3195:. 2007-11-07. Archived from 2247:He writes about it again in 1506:. He wrote the following in 1190:is to read it as an applied 900:The Sorrows of Young Werther 431:Alexandre-Évariste Fragonard 5046:Statue of Søren Kierkegaard 4707:Two Ages: A Literary Review 2731:Phenomenology of the Spirit 1877:Kierkegaard, Søren (1978). 1720:Kierkegaard After MacIntyre 1240:Biographical interpretation 1119:A common interpretation of 955:, while the third section, 5128: 5077:Books by Søren Kierkegaard 4259:A Treatise of Human Nature 3269:Professor J Aaron Simmons 3193:"After Anti-Irrationalism" 2807:SUNY Press, Albany, 1992. 2745:, Swenson, Preface, p. 4-5 2201:, Swenson, p. 107, 190-191 1934:. Oxford: Blackwell publ. 1448:Four Upbuilding Discourses 1271:. Johannes the Seducer in 1186:A recent way to interpret 1115:Existential interpretation 1105:Johann Wolfgang von Goethe 985: 756:has paid too much for his 634:in Danish) and "demonic" ( 251:Rub og Stub, i 11 Maaneder 21:Either/Or (disambiguation) 18: 4588:De omnibus dubitandum est 4533: 4475: 2101:Kierkegaard: Past Masters 1814:The essential Kierkegaard 1413:Julie, or the New Heloise 1107:and the ethical works of 1059:." A resolution involves 931:Two Upbuilding Discourses 878:Two Upbuilding Discourses 863:style. However, remorse ( 210:(1841), Kierkegaard left 31: 4781:Practice in Christianity 3610:Universal prescriptivism 3277:Troy Wellington Smith's 2007:The Science of Knowledge 1930:; Rée, Jonathan (2001). 1845:Philosophy: The Classics 1419:Sorrows of Young Werther 1163:is the highest realm of 1149:Christian interpretation 1137:. It is not the same as 920:. Then he called to his 849:Practice in Christianity 817:Practice in Christianity 275:Kierkegaard argues that 4816:Attack Upon Christendom 4788:An Upbuilding Discourse 4767:The Sickness unto Death 4651:Philosophical Fragments 4538:Influence and reception 3399:Artificial intelligence 3256:Kierkegaard "Either/Or" 3056:, Vol. 42, No.8, p. 219 2727:'s free translation of 2370:poetryintranslation.com 2283:See Søren Kierkegaard, 2143:Parables of Kierkegaard 1679:In contemporary times, 1654:The Road to Lagoa Santa 1579:University of Minnesota 1396:Frederik Paludan-Müller 1333:Hans Christian Andersen 1212:project set forward by 475:of the musical-erotic. 377:The Sickness Unto Death 5028:Prayers of Kierkegaard 4898:Indirect communication 4665:The Concept of Anxiety 3225:Quotations related to 3041:The Kierkegaard Reader 2858:. Bearspace.baylor.edu 2440:(1845) Hong p. 185ff, 2385:The Concept of Anxiety 1932:The Kierkegaard reader 1612: 1558: 1554:The Concept of Anxiety 1504:categorical imperative 1476: 1443:The Concept of Anxiety 1325: 1297:Much Ado about Nothing 1273:The Diary of a Seducer 1260: 1101: 992:The various essays in 935: 853: 843: 830: 762: 742:categorical imperative 693: 567:The Concept of Anxiety 536: 507: 447:The Marriage of Figaro 438: 371:The Concept of Anxiety 266:Johann Gottlieb Fichte 4974:Hans Lassen Martensen 4841:Judge for Yourselves! 4323:The Methods of Ethics 3561:Divine command theory 3556:Ideal observer theory 3279:Literary Encyclopedia 3054:Journal of Philosophy 3000:Voices of To-morrow: 2946:Prefaces 47-49, 57-60 2674:, Hong, p. 52, 58, 63 2018:Beiser, Frederick C. 1994:The Science of Rights 1982:The Science of Rights 1904:Cairus, Paul (1915). 1854:10.4324/9781315849201 1660:(the ethicist), 1985 1556:1844, Nichol p. 78-79 1471: 1320: 1247: 1143:Concluding Postscript 1092: 871:Discourses and sequel 844: 837:. Søren Kierkegaard, 831: 821: 522:in front of the dead 517: 495: 425: 5112:Existentialist books 5097:Danish Culture Canon 5087:Philosophical novels 4809:For Self-Examination 4739:Christian Discourses 4693:Stages on Life's Way 4440:Political philosophy 3052:Reply to Mrs. Hess, 2885:Stages on Life's Way 2703:Kierkegaard, Søren. 2596:sorenkierkegaard.org 2569:Stages on Life's Way 2567:Kierkegaard, Søren. 2528:Kierkegaard, Søren. 2486:Kierkegaard, Søren. 2437:Stages on Life's Way 2423:Stages on Life's Way 2411:Stages on Life's Way 2398:Stages on Life's Way 2285:Stages on Life's Way 2164:Stages on Life's Way 1926:Kierkegaard, Søren; 1701:spirit set forth by 1616:Diary of the Seducer 1594:was impressed by "A" 1592:Thomas Henry Croxall 1438:disagreed with him. 1408:Diary of the Seducer 1343:Johan Ludvig Heiberg 1322:Johan Ludvig Heiberg 1141:as he points out in 1130:Stages on Life's Way 1026:Stages on Life's Way 948:Stages on Life's Way 841:(1847), Hong, p. 186 734:Stages on Life's Way 638:) with reference to 597:, the father of the 169:moral responsibility 19:For other uses, see 4979:Jacob Peter Mynster 4410:Evolutionary ethics 4371:Reasons and Persons 4347:A Theory of Justice 3501:Uncertain sentience 3199:on November 7, 2007 3069:February 1918 p. 13 2825:Johann Georg Hamann 2473:Søren Kierkegaard, 2442:Guilty? Not Guilty? 2249:Works of Love, Hong 2213:Zones of the Spirit 2099:Gardiner, Patrick. 1666:Peder Ludvig Moller 1642:The Seducer's Diary 1422:. He also compared 797:Sennacherib's prism 721:Christopher Marlowe 649:He wrote about the 573:The second essay, " 173:critical reflection 54:Original title 28: 4994:Adolph Peter Adler 4984:J. L. Heiberg 4938:Thorn in the flesh 4616:Fear and Trembling 4405:Ethics in religion 4400:Descriptive ethics 4235:Nicomachean Ethics 2686:, Hong, p. 19-23, 2623:, Hong, p. 380-381 2500:D. Anthony Storm. 2287:, Hong, p. 323-328 2166:, Hong, p. 143-144 1731:Primary references 1685:Alasdair MacIntyre 1658:Peter Wilhelm Lund 1626:Diary of a Seducer 1482:was familiar with 1477: 1416:and with Goethe's 1326: 1261: 1196:Alasdair MacIntyre 906:The characters in 696:Diary of a Seducer 619:Fear and Trembling 549:Fear and Trembling 537: 439: 262:Aristotelian logic 200:Historical context 5059: 5058: 5041:Rosenborggade 7–9 5012:Danish Golden Age 4964:Peter Kierkegaard 4893:Double-mindedness 4864: 4863: 4802:The Book on Adler 4527:Søren Kierkegaard 4493: 4492: 4460:Social philosophy 4445:Population ethics 4435:Philosophy of law 4415:History of ethics 3898:Political freedom 3575:Euthyphro dilemma 3366:Suffering-focused 3170:978-0-691-01737-2 3151:978-1-901285-23-9 3135:978-0-8044-6357-7 3119:978-0-8264-1847-0 3093:Faith And History 3081:The Musical Times 2875:Warburton, p.181. 2803:Green, Ronald M. 2793:978-0-8126-9439-0 2713:978-0-691-05855-9 2705:The Point of View 2684:Either/Or Part II 2633:Either/Or Part II 2577:978-0-691-02049-5 2355:, Swenson, p. 253 2326:, Hong 1992 p. 29 2151:978-0-691-02053-2 2109:978-0-19-287642-3 2083:. HarperCollins, 2079:Magill, Frank N. 2068:Either/Or Part II 1941:978-0-631-20467-1 1928:Chamberlain, Jane 1890:978-0-691-07395-8 1863:978-1-317-90917-0 1823:978-0-691-01940-6 1788:978-0-691-02042-6 1774:978-0-691-02041-9 1746:978-0-14-044577-0 1533:double-mindedness 1500:Either/Or Part II 1480:August Strindberg 1473:August Strindberg 1065:single individual 957:Guilty/Not Guilty 851:, 1850 p.157 Hong 535:, Athens, Greece. 529:Nikiphoros Lytras 119:Søren Kierkegaard 102: 101: 48:Søren Kierkegaard 5119: 5092:Psychology books 4563: 4520: 4513: 4506: 4497: 4483: 4482: 4430:Moral psychology 4375: 4367: 4359: 4355:Practical Ethics 4351: 4343: 4339:Principia Ethica 4335: 4327: 4319: 4311: 4303: 4295: 4287: 4279: 4271: 4263: 4255: 4247: 4243:Ethics (Spinoza) 4239: 3878:Moral imperative 3336:Consequentialism 3313: 3306: 3299: 3290: 3224: 3208: 3207: 3205: 3204: 3189: 3183: 3178: 3172: 3162: 3153: 3143: 3137: 3127: 3121: 3111: 3105: 3102: 3096: 3090: 3084: 3077: 3071: 3063: 3057: 3050: 3044: 3037: 3031: 3025: 3019: 3013: 3007: 2997: 2991: 2990: 2985:. Archived from 2974: 2968: 2967: 2962:. Archived from 2953: 2947: 2944: 2938: 2932: 2926: 2919: 2913: 2906: 2897: 2894: 2888: 2882: 2876: 2873: 2867: 2866: 2864: 2863: 2852: 2846: 2843: 2837: 2834: 2828: 2821: 2815: 2801: 2795: 2781: 2770: 2767:Either/Or Part I 2764: 2758: 2755:Either/Or Part I 2752: 2746: 2743:Either/Or Part I 2740: 2734: 2721: 2715: 2701: 2695: 2681: 2675: 2669: 2663: 2660: 2654: 2648: 2642: 2630: 2624: 2618: 2612: 2611:, Hong, p. 44-47 2606: 2600: 2599: 2588: 2579: 2565: 2559: 2556: 2550: 2547: 2541: 2526: 2520: 2519: 2514: 2513: 2504:. Archived from 2497: 2491: 2484: 2478: 2471: 2465: 2459: 2453: 2432: 2426: 2420: 2414: 2407: 2401: 2395: 2389: 2380: 2374: 2373: 2362: 2356: 2353:Either/Or Part I 2350: 2344: 2343: 2333: 2327: 2321: 2315: 2312: 2306: 2305: 2294: 2288: 2281: 2275: 2272: 2266: 2258: 2252: 2245: 2239: 2236: 2230: 2227: 2221: 2208: 2202: 2199:Either/Or Part I 2196: 2190: 2182: 2176: 2173: 2167: 2160: 2154: 2141:Oden, Thomas C. 2139: 2133: 2126: 2120: 2117: 2111: 2097: 2091: 2077: 2071: 2070:, Hong, p. 214ff 2065: 2059: 2047:Watts, Michael. 2045: 2030: 2016: 2010: 2003: 1997: 1990: 1984: 1978: 1972: 1965: 1959: 1952: 1946: 1945: 1923: 1914: 1913: 1910:Either/Or Part I 1901: 1895: 1894: 1874: 1868: 1867: 1839: 1828: 1827: 1809: 1674:Franciscan friar 1650:Henrik Stangerup 1603:Reinhold Niebuhr 1597: 1548:each man who is 1508:Growth of a Soul 1410:with Rousseau's 1234:mutatis mutandis 1041:wedding ceremony 746:Christiansfelder 691:1843 Hong p. 291 533:National Gallery 351:October 16, 1843 301:"Victor Eremita" 228:Friedrich Engels 90:Followed by 36: 29: 5127: 5126: 5122: 5121: 5120: 5118: 5117: 5116: 5062: 5061: 5060: 5055: 4998: 4947: 4933:Rotation method 4908:Knight of faith 4860: 4855:Writing Sampler 4821: 4712: 4552: 4529: 4524: 4494: 4489: 4471: 4378: 4373: 4365: 4357: 4349: 4341: 4333: 4325: 4317: 4309: 4301: 4293: 4285: 4277: 4269: 4261: 4253: 4245: 4237: 4223: 3996: 3989: 3913:Self-discipline 3873:Moral hierarchy 3821:Problem of evil 3766:Double standard 3756:Culture of life 3714: 3643: 3590:Non-cognitivism 3505: 3380: 3322: 3317: 3217: 3212: 3211: 3202: 3200: 3191: 3190: 3186: 3179: 3175: 3163: 3156: 3144: 3140: 3128: 3124: 3112: 3108: 3103: 3099: 3091: 3087: 3078: 3074: 3064: 3060: 3051: 3047: 3038: 3034: 3026: 3022: 3014: 3010: 2998: 2994: 2977:William James. 2976: 2975: 2971: 2956:Gosse, Edmund. 2955: 2954: 2950: 2945: 2941: 2933: 2929: 2920: 2916: 2908:Garff, Joakim. 2907: 2900: 2895: 2891: 2883: 2879: 2874: 2870: 2861: 2859: 2854: 2853: 2849: 2844: 2840: 2836:Green, p. 95-98 2835: 2831: 2822: 2818: 2802: 2798: 2782: 2773: 2765: 2761: 2753: 2749: 2741: 2737: 2722: 2718: 2702: 2698: 2690:, Hong, p. 50, 2682: 2678: 2670: 2666: 2661: 2657: 2649: 2645: 2631: 2627: 2619: 2615: 2607: 2603: 2590: 2589: 2582: 2566: 2562: 2557: 2553: 2548: 2544: 2527: 2523: 2511: 2509: 2499: 2498: 2494: 2488:Samlede Vaerker 2485: 2481: 2472: 2468: 2460: 2456: 2433: 2429: 2421: 2417: 2408: 2404: 2400:, Hong, p. 71ff 2396: 2392: 2381: 2377: 2364: 2363: 2359: 2351: 2347: 2335: 2334: 2330: 2322: 2318: 2313: 2309: 2296: 2295: 2291: 2282: 2278: 2273: 2269: 2259: 2255: 2246: 2242: 2237: 2233: 2228: 2224: 2209: 2205: 2197: 2193: 2183: 2179: 2174: 2170: 2161: 2157: 2140: 2136: 2127: 2123: 2118: 2114: 2098: 2094: 2078: 2074: 2066: 2062: 2046: 2033: 2017: 2013: 2004: 2000: 1991: 1987: 1979: 1975: 1966: 1962: 1953: 1949: 1942: 1925: 1924: 1917: 1903: 1902: 1898: 1891: 1876: 1875: 1871: 1864: 1841: 1840: 1831: 1824: 1811: 1810: 1803: 1798: 1793: 1733: 1728: 1632:several times. 1595: 1563: 1561:Later reception 1315: 1313:Early reception 1310: 1242: 1200:Ronald M. Green 1151: 1117: 1073: 990: 984: 873: 770: 698: 680: 628: 512: 453:The Magic Flute 420: 393: 359: 339: 320:"Judge Vilhelm" 290: 224:Mikhail Bakunin 202: 39: 24: 17: 12: 11: 5: 5125: 5123: 5115: 5114: 5109: 5104: 5099: 5094: 5089: 5084: 5079: 5074: 5064: 5063: 5057: 5056: 5054: 5053: 5048: 5043: 5038: 5031: 5024: 5019: 5014: 5008: 5006: 5004:Related topics 5000: 4999: 4997: 4996: 4991: 4986: 4981: 4976: 4971: 4966: 4961: 4955: 4953: 4949: 4948: 4946: 4945: 4940: 4935: 4930: 4925: 4920: 4915: 4910: 4905: 4900: 4895: 4890: 4885: 4880: 4872: 4870: 4866: 4865: 4862: 4861: 4859: 4858: 4851: 4844: 4837: 4829: 4827: 4823: 4822: 4820: 4819: 4812: 4805: 4798: 4791: 4784: 4777: 4770: 4763: 4756: 4749: 4742: 4735: 4728: 4720: 4718: 4714: 4713: 4711: 4710: 4703: 4696: 4689: 4682: 4675: 4668: 4661: 4654: 4647: 4640: 4633: 4626: 4619: 4612: 4605: 4598: 4591: 4584: 4577: 4569: 4567: 4560: 4554: 4553: 4551: 4550: 4545: 4540: 4534: 4531: 4530: 4525: 4523: 4522: 4515: 4508: 4500: 4491: 4490: 4488: 4487: 4476: 4473: 4472: 4470: 4469: 4462: 4457: 4455:Secular ethics 4452: 4450:Rehabilitation 4447: 4442: 4437: 4432: 4427: 4422: 4417: 4412: 4407: 4402: 4397: 4392: 4386: 4384: 4380: 4379: 4377: 4376: 4368: 4360: 4352: 4344: 4336: 4328: 4320: 4315:Utilitarianism 4312: 4304: 4296: 4288: 4280: 4272: 4264: 4256: 4248: 4240: 4231: 4229: 4225: 4224: 4222: 4221: 4216: 4211: 4206: 4201: 4196: 4191: 4186: 4181: 4176: 4171: 4166: 4161: 4156: 4151: 4146: 4141: 4136: 4131: 4126: 4121: 4116: 4111: 4106: 4101: 4096: 4091: 4086: 4081: 4076: 4071: 4066: 4061: 4056: 4051: 4046: 4041: 4036: 4031: 4026: 4021: 4016: 4011: 4006: 4000: 3998: 3991: 3990: 3988: 3987: 3982: 3977: 3972: 3967: 3966: 3965: 3960: 3955: 3945: 3940: 3935: 3930: 3925: 3920: 3915: 3910: 3905: 3900: 3895: 3890: 3885: 3880: 3875: 3870: 3865: 3860: 3855: 3850: 3845: 3840: 3835: 3830: 3825: 3824: 3823: 3818: 3813: 3803: 3798: 3793: 3788: 3783: 3778: 3773: 3768: 3763: 3758: 3753: 3748: 3743: 3738: 3733: 3728: 3722: 3720: 3716: 3715: 3713: 3712: 3707: 3702: 3697: 3692: 3687: 3682: 3677: 3675:Existentialist 3672: 3667: 3662: 3657: 3651: 3649: 3645: 3644: 3642: 3641: 3640: 3639: 3629: 3624: 3619: 3614: 3613: 3612: 3607: 3602: 3597: 3587: 3582: 3577: 3572: 3570:Constructivism 3567: 3566: 3565: 3564: 3563: 3558: 3548: 3547: 3546: 3544:Non-naturalism 3541: 3526: 3521: 3515: 3513: 3507: 3506: 3504: 3503: 3498: 3493: 3488: 3483: 3478: 3473: 3468: 3463: 3458: 3453: 3448: 3443: 3438: 3437: 3436: 3426: 3421: 3416: 3411: 3406: 3401: 3396: 3390: 3388: 3382: 3381: 3379: 3378: 3373: 3371:Utilitarianism 3368: 3363: 3358: 3353: 3348: 3343: 3338: 3332: 3330: 3324: 3323: 3318: 3316: 3315: 3308: 3301: 3293: 3287: 3286: 3274: 3267: 3259: 3253: 3246: 3238: 3230: 3216: 3215:External links 3213: 3210: 3209: 3184: 3173: 3154: 3138: 3122: 3106: 3097: 3085: 3072: 3058: 3045: 3032: 3020: 3008: 2992: 2989:on 2016-04-07. 2969: 2948: 2939: 2927: 2914: 2898: 2889: 2877: 2868: 2847: 2838: 2829: 2816: 2796: 2771: 2759: 2747: 2735: 2716: 2696: 2676: 2664: 2655: 2653:, Hong, p. 294 2643: 2625: 2613: 2601: 2580: 2560: 2551: 2542: 2521: 2492: 2479: 2466: 2454: 2427: 2415: 2402: 2390: 2388:by Kierkegaard 2375: 2357: 2345: 2328: 2316: 2307: 2289: 2276: 2267: 2253: 2240: 2231: 2222: 2218:Sympaschomenos 2203: 2191: 2177: 2168: 2155: 2134: 2121: 2112: 2092: 2072: 2060: 2031: 2011: 1998: 1985: 1973: 1960: 1947: 1940: 1915: 1896: 1889: 1869: 1862: 1829: 1822: 1800: 1799: 1797: 1794: 1792: 1791: 1777: 1763: 1749: 1734: 1732: 1729: 1727: 1724: 1562: 1559: 1363:The Fatherland 1345:, a prominent 1314: 1311: 1309: 1306: 1300:" and another 1257:Emil Bærentzen 1241: 1238: 1150: 1147: 1116: 1113: 1072: 1071:Interpretation 1069: 1039:" through the 983: 980: 933:, 1843 p. 9-12 872: 869: 808: 807: 793:Gospel of Luke 785: 782: 769: 766: 717:Mephistopheles 697: 694: 679: 676: 632:indesluttethed 627: 626:The First Love 624: 564:that presages 527:, painting by 511: 508: 498:Achim v. Arnim 433:, ca 1830–35 ( 419: 416: 392: 389: 358: 355: 338: 335: 334: 333: 323: 314: 308: 294:pseudonymously 289: 286: 201: 198: 127:Victor Eremita 125:editorship of 100: 99: 91: 87: 86: 83: 79: 78: 75: 71: 70: 65: 61: 60: 55: 51: 50: 45: 41: 40: 37: 15: 13: 10: 9: 6: 4: 3: 2: 5124: 5113: 5110: 5108: 5105: 5103: 5100: 5098: 5095: 5093: 5090: 5088: 5085: 5083: 5080: 5078: 5075: 5073: 5070: 5069: 5067: 5052: 5049: 5047: 5044: 5042: 5039: 5037: 5036: 5032: 5030: 5029: 5025: 5023: 5020: 5018: 5015: 5013: 5010: 5009: 5007: 5005: 5001: 4995: 4992: 4990: 4987: 4985: 4982: 4980: 4977: 4975: 4972: 4970: 4967: 4965: 4962: 4960: 4957: 4956: 4954: 4950: 4944: 4941: 4939: 4936: 4934: 4931: 4929: 4926: 4924: 4921: 4919: 4916: 4914: 4913:Leap of faith 4911: 4909: 4906: 4904: 4901: 4899: 4896: 4894: 4891: 4889: 4886: 4884: 4881: 4879: 4878: 4874: 4873: 4871: 4867: 4857: 4856: 4852: 4850: 4849: 4845: 4843: 4842: 4838: 4836: 4835: 4831: 4830: 4828: 4824: 4818: 4817: 4813: 4811: 4810: 4806: 4804: 4803: 4799: 4797: 4796: 4792: 4790: 4789: 4785: 4783: 4782: 4778: 4776: 4775: 4771: 4769: 4768: 4764: 4762: 4761: 4757: 4755: 4754: 4750: 4748: 4747: 4743: 4741: 4740: 4736: 4734: 4733: 4732:Works of Love 4729: 4727: 4726: 4722: 4721: 4719: 4715: 4709: 4708: 4704: 4702: 4701: 4697: 4695: 4694: 4690: 4688: 4687: 4683: 4681: 4680: 4676: 4674: 4673: 4669: 4667: 4666: 4662: 4660: 4659: 4655: 4653: 4652: 4648: 4646: 4645: 4641: 4639: 4638: 4634: 4632: 4631: 4627: 4625: 4624: 4620: 4618: 4617: 4613: 4611: 4610: 4606: 4604: 4603: 4599: 4597: 4596: 4592: 4590: 4589: 4585: 4583: 4582: 4578: 4576: 4575: 4571: 4570: 4568: 4564: 4561: 4559: 4555: 4549: 4546: 4544: 4541: 4539: 4536: 4535: 4532: 4528: 4521: 4516: 4514: 4509: 4507: 4502: 4501: 4498: 4486: 4478: 4477: 4474: 4468: 4467: 4463: 4461: 4458: 4456: 4453: 4451: 4448: 4446: 4443: 4441: 4438: 4436: 4433: 4431: 4428: 4426: 4423: 4421: 4418: 4416: 4413: 4411: 4408: 4406: 4403: 4401: 4398: 4396: 4393: 4391: 4388: 4387: 4385: 4381: 4372: 4369: 4364: 4361: 4356: 4353: 4348: 4345: 4340: 4337: 4332: 4329: 4324: 4321: 4316: 4313: 4308: 4305: 4300: 4297: 4292: 4289: 4284: 4281: 4276: 4273: 4268: 4265: 4260: 4257: 4252: 4249: 4244: 4241: 4236: 4233: 4232: 4230: 4226: 4220: 4217: 4215: 4212: 4210: 4207: 4205: 4202: 4200: 4197: 4195: 4192: 4190: 4187: 4185: 4182: 4180: 4177: 4175: 4172: 4170: 4167: 4165: 4162: 4160: 4157: 4155: 4152: 4150: 4147: 4145: 4142: 4140: 4137: 4135: 4132: 4130: 4127: 4125: 4122: 4120: 4117: 4115: 4112: 4110: 4107: 4105: 4102: 4100: 4097: 4095: 4092: 4090: 4087: 4085: 4082: 4080: 4077: 4075: 4072: 4070: 4067: 4065: 4062: 4060: 4057: 4055: 4052: 4050: 4047: 4045: 4042: 4040: 4037: 4035: 4032: 4030: 4027: 4025: 4022: 4020: 4017: 4015: 4012: 4010: 4007: 4005: 4002: 4001: 3999: 3997: 3992: 3986: 3983: 3981: 3978: 3976: 3973: 3971: 3968: 3964: 3961: 3959: 3956: 3954: 3951: 3950: 3949: 3946: 3944: 3941: 3939: 3936: 3934: 3931: 3929: 3926: 3924: 3921: 3919: 3916: 3914: 3911: 3909: 3906: 3904: 3901: 3899: 3896: 3894: 3891: 3889: 3886: 3884: 3881: 3879: 3876: 3874: 3871: 3869: 3868:Moral courage 3866: 3864: 3861: 3859: 3856: 3854: 3851: 3849: 3846: 3844: 3841: 3839: 3836: 3834: 3831: 3829: 3826: 3822: 3819: 3817: 3814: 3812: 3809: 3808: 3807: 3806:Good and evil 3804: 3802: 3799: 3797: 3794: 3792: 3791:Family values 3789: 3787: 3784: 3782: 3779: 3777: 3774: 3772: 3769: 3767: 3764: 3762: 3759: 3757: 3754: 3752: 3749: 3747: 3744: 3742: 3739: 3737: 3734: 3732: 3729: 3727: 3724: 3723: 3721: 3717: 3711: 3708: 3706: 3703: 3701: 3698: 3696: 3693: 3691: 3688: 3686: 3683: 3681: 3678: 3676: 3673: 3671: 3668: 3666: 3663: 3661: 3658: 3656: 3653: 3652: 3650: 3646: 3638: 3635: 3634: 3633: 3630: 3628: 3625: 3623: 3620: 3618: 3615: 3611: 3608: 3606: 3605:Quasi-realism 3603: 3601: 3598: 3596: 3593: 3592: 3591: 3588: 3586: 3583: 3581: 3578: 3576: 3573: 3571: 3568: 3562: 3559: 3557: 3554: 3553: 3552: 3549: 3545: 3542: 3540: 3537: 3536: 3535: 3532: 3531: 3530: 3527: 3525: 3522: 3520: 3517: 3516: 3514: 3512: 3508: 3502: 3499: 3497: 3494: 3492: 3489: 3487: 3484: 3482: 3479: 3477: 3474: 3472: 3469: 3467: 3464: 3462: 3459: 3457: 3454: 3452: 3449: 3447: 3444: 3442: 3439: 3435: 3432: 3431: 3430: 3429:Environmental 3427: 3425: 3422: 3420: 3417: 3415: 3412: 3410: 3407: 3405: 3402: 3400: 3397: 3395: 3392: 3391: 3389: 3387: 3383: 3377: 3374: 3372: 3369: 3367: 3364: 3362: 3359: 3357: 3354: 3352: 3351:Particularism 3349: 3347: 3344: 3342: 3339: 3337: 3334: 3333: 3331: 3329: 3325: 3321: 3314: 3309: 3307: 3302: 3300: 3295: 3294: 3291: 3285: 3284: 3280: 3275: 3272: 3268: 3266: 3265: 3260: 3257: 3254: 3252: 3251: 3247: 3244: 3243: 3239: 3236: 3235: 3231: 3228: 3223: 3219: 3218: 3214: 3198: 3194: 3188: 3185: 3182: 3177: 3174: 3171: 3167: 3161: 3159: 3155: 3152: 3148: 3142: 3139: 3136: 3132: 3126: 3123: 3120: 3116: 3110: 3107: 3101: 3098: 3094: 3089: 3086: 3082: 3076: 3073: 3070: 3068: 3062: 3059: 3055: 3049: 3046: 3042: 3036: 3033: 3029: 3024: 3021: 3017: 3012: 3009: 3005: 3003: 2996: 2993: 2988: 2984: 2980: 2973: 2970: 2965: 2961: 2960: 2952: 2949: 2943: 2940: 2936: 2931: 2928: 2924: 2918: 2915: 2911: 2905: 2903: 2899: 2893: 2890: 2886: 2881: 2878: 2872: 2869: 2857: 2851: 2848: 2842: 2839: 2833: 2830: 2826: 2820: 2817: 2814: 2813:0-7914-1108-7 2810: 2806: 2800: 2797: 2794: 2790: 2786: 2780: 2778: 2776: 2772: 2768: 2763: 2760: 2756: 2751: 2748: 2744: 2739: 2736: 2733: 2732: 2726: 2720: 2717: 2714: 2710: 2706: 2700: 2697: 2693: 2692:Works of Love 2689: 2685: 2680: 2677: 2673: 2668: 2665: 2659: 2656: 2652: 2647: 2644: 2641:, Hong, p. 48 2640: 2639: 2634: 2629: 2626: 2622: 2617: 2614: 2610: 2605: 2602: 2597: 2593: 2587: 2585: 2581: 2578: 2574: 2570: 2564: 2561: 2555: 2552: 2546: 2543: 2539: 2538:0-691-02087-6 2535: 2531: 2525: 2522: 2518: 2508:on 2007-10-11 2507: 2503: 2496: 2493: 2489: 2483: 2480: 2476: 2470: 2467: 2463: 2458: 2455: 2451: 2447: 2443: 2439: 2438: 2431: 2428: 2425:, Hong, p. 73 2424: 2419: 2416: 2412: 2406: 2403: 2399: 2394: 2391: 2387: 2386: 2379: 2376: 2371: 2367: 2361: 2358: 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Our 702:voyeuristic 391:Diapsalmata 382:existential 337:Publication 5072:1843 books 5066:Categories 4826:Posthumous 4602:Repetition 4543:Philosophy 4134:Bonhoeffer 3843:Immorality 3786:Eudaimonia 3746:Conscience 3741:Compassion 3627:Skepticism 3622:Relativism 3539:Naturalism 3519:Absolutism 3491:Technology 3341:Deontology 3203:2011-12-27 2862:2011-12-27 2512:2007-12-07 2251:p. 235-245 2103:. Oxford, 1726:References 1703:David Hume 1525:discourses 1521:Philistine 1097:Either/Or, 1045:resolution 986:See also: 895:Expectancy 835:seductions 825:comparison 754:Constantin 668:First Love 555:Repetition 332:his lover. 326:"Johannes" 305:escritoire 256:The title 212:Copenhagen 145:life views 77:Philosophy 4918:Levelling 4717:1847–1854 4581:Either/Or 4566:1841–1846 4395:Casuistry 4307:Either/Or 4214:Korsgaard 4209:Azurmendi 4174:MacIntyre 4114:Nietzsche 4044:Augustine 4039:Confucius 4019:Aristotle 3995:Ethicists 3953:Intrinsic 3918:Suffering 3828:Happiness 3801:Free will 3781:Etiquette 3726:Authority 3670:Epicurean 3665:Confucian 3660:Christian 3595:Emotivism 3419:Discourse 3356:Pragmatic 3328:Normative 3283:Either/Or 3264:Either/Or 3234:Either/Or 3227:Either/Or 2262:Tautology 2220:(p. 220). 1969:Either/Or 1762:(Swenson) 1752:Either/Or 1715:Either/Or 1695:Either/Or 1681:Either/Or 1630:Either/Or 1572:Either/Or 1567:Either/Or 1565:Although 1512:Either—Or 1492:knowledge 1484:Either/Or 1424:Either/Or 1392:Either/Or 1390:compared 1386:In 1886, 1381:Either/Or 1337:Either/Or 1329:Either/Or 1308:Reception 1281:Either/Or 1277:Either/Or 1265:Either/Or 1230:Either/Or 1218:Either/Or 1188:Either/Or 1161:tautology 1145:in 1846. 1139:Either/Or 1135:Either/Or 1121:Either/Or 1037:existence 1022:Either/Or 1005:Either/Or 1001:immediacy 994:Either/Or 972:Either/Or 967:vol 1, 2 961:religious 953:Either/Or 939:Either/Or 908:Either/Or 890:Either/Or 883:Either/Or 804:discourse 758:intellect 672:sophistry 636:demoniske 603:Periander 524:Polynices 405:anecdotes 397:aphorisms 363:aesthetic 343:Either/Or 288:Structure 260:affirmed 258:Either/Or 247:Either/Or 232:Either/Or 193:Either/Or 181:Aristotle 157:seduction 149:allusions 141:Either/Or 135:aesthetic 106:Either/Or 82:Published 4658:Prefaces 4548:Theology 4485:Category 4425:Ideology 4390:Axiology 4219:Nussbaum 4169:Frankena 4164:Anscombe 4154:Williams 4109:Sidgwick 4029:Valluvar 4024:Diogenes 4009:Socrates 3933:Theodicy 3928:Sympathy 3893:Pacifism 3883:Morality 3796:Fidelity 3776:Equality 3731:Autonomy 3719:Concepts 3680:Feminist 3655:Buddhist 3585:Nihilism 3524:Axiology 3481:Research 3414:Computer 3409:Business 2729:Hegel's 2448:(1847), 2265:musical" 1748:(Hannay) 1713:renewed 1516:Don Juan 1494:must be 1457:, 1847. 1383:itself. 1372:Prefaces 1347:Hegelian 1292:Beatrice 1181:imagined 1156:absolute 1055:to have 857:religion 779:marriage 561:Antigone 531:(1865), 520:Antigone 480:Don Juan 464:Goethe's 443:Mozart's 401:epigrams 330:Cordelia 185:Plutarch 177:marriage 64:Language 4943:Despair 4883:Anguish 4383:Related 4129:Tillich 4094:Bentham 4069:Spinoza 4064:Aquinas 4049:Mencius 3963:Western 3938:Torture 3903:Precept 3858:Loyalty 3853:Liberty 3848:Justice 3761:Dignity 3751:Consent 3695:Kantian 3685:Islamic 3648:Schools 3534:Realism 3466:Nursing 3461:Medical 3446:Machine 3386:Applied 3273:YouTube 1550:mindful 1400:Kalanus 1367:preface 1192:Kantian 1165:thought 1009:alcohol 865:angeren 861:Kantian 828:549-550 768:Part II 607:Abraham 544:tragedy 277:Hegel's 4952:People 4374:(1984) 4366:(1981) 4358:(1979) 4350:(1971) 4342:(1903) 4334:(1887) 4326:(1874) 4318:(1861) 4310:(1843) 4302:(1820) 4294:(1788) 4286:(1785) 4278:(1780) 4270:(1759) 4262:(1740) 4254:(1726) 4246:(1677) 4204:Taylor 4189:Parfit 4184:Singer 4159:Mackie 4034:Cicero 3975:Virtue 3908:Rights 3833:Honour 3690:Jewish 3486:Sexual 3394:Animal 3376:Virtue 3320:Ethics 3168: 3149: 3133: 3117: 2887:p. 267 2811: 2791: 2711: 2575: 2536: 2302:eNotes 2149: 2107: 2087: 2055: 2026: 1938: 1887: 1860: 1820: 1790:(Hong) 1786: 1776:(Hong) 1772: 1758: 1744: 1351:Either 1302:Juliet 1172:ethics 1082:Papers 1061:change 982:Themes 713:Part 1 611:Christ 409:psalms 357:Part I 240:Goethe 236:Mozart 216:Berlin 175:, and 165:beauty 163:, and 111:Danish 97: 68:Danish 44:Author 4877:Angst 4869:Ideas 4558:Works 4466:Index 4228:Works 4199:Adams 4194:Nagel 4149:Dewey 4144:Rawls 4124:Barth 4119:Moore 4084:Hegel 4059:Xunzi 4014:Plato 4004:Laozi 3985:Wrong 3958:Japan 3948:Value 3943:Trust 3838:Ideal 3705:Stoic 3456:Media 3441:Legal 1638:Diary 1596:' 1432:Brand 1394:with 1202:. 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