不安の概念
- 言語:
- 英語
- 状態:
- 完全な作品
- 著者性:
- 著者自身による
- テキストの状態:
- スキャンのノイズは検出されていません (全文に対する自動測定で、人の目では確認していません)
- 分量:
- 約 76,400 語 · 363 節
この作品を引用
- APAセーレン・キェルケゴール. (n.d.). the concept of dread [不安の概念]. Digital reproduction: SigPhi. https://sigphiai.com/ja/works/kierkegaard/the-concept-of-dread
- MLAセーレン・キェルケゴール. the concept of dread [不安の概念]. Digital reproduction, SigPhi, https://sigphiai.com/ja/works/kierkegaard/the-concept-of-dread.
- Chicagoセーレン・キェルケゴール. the concept of dread [不安の概念]. Digital reproduction, SigPhi. https://sigphiai.com/ja/works/kierkegaard/the-concept-of-dread.
SigPhi が再現している版の参照です。SigPhi はそのデジタル再現であり、出版者ではありません。版の刊行年はメタデータにないため「n.d.」とし、訳者は記録がある場合のみ記します。
何についての本か
「不安」を概念として吟味する。対象をもたないこの恐れとは正確には何か、そしてそれは原罪と何の関わりがあるのか。
背景と歴史
一八四四年、ヴィギリウス・ハウフニエンシスの偽名で刊行。人々が引く定義はこうだ。不安とは自由のめまいである——何か特定のものを恐れるのではなく、自分が何でもなしうるということを恐れるのだ。心理学の書と見なされ、実際そうである箇所もあるが、これはヘーゲルに抗して、また罪が体系の内部で説明できるという考えに抗して書かれている。だからこそ、罪はつねに跳躍によって到来し、演繹によっては決して到来しない、と言い張るのである。
これは編集上の背景であり、引用できる典拠ではありません。作品本文の一節とは異なり、これらの記述はコーパスで検証できません。
Thus when sometimes in the course of investigations which are hardly more than propaedeutic 4 one finds the word "reconciliation" used to designate speculative knowledge, or the identity of the knowing subject and the thing known, the subjective-objective, etc., then one easily sees that the author is brilliant and that by the aid of his esprit he has explained all riddles, especially for those who do not even scientifically take the precaution, which yet one takes in everyday life, to listen carefully to the words of the riddle before guessing it. Otherwise one acquires the incomparable merit of having by one's explanation propounded a new riddle, namely, how it could occur to any man that this might be the explanation. That thought possesses reality was the assumption of all ancient philosophy as well as of the philosophy of the Middle Ages. With Kant this assumption became doubtful. Suppose now that the Hegelian school had really thought through Kant's scepticism (however, this ought always to remain a big question, in spite of all Hegel and his school 5 have done, by the help of the catchwords "Method and Manifestation," to hide what Schelling 8 recognized more openly by the cue "intellectual intuition and construction," the fact, namely, that this was a new point of departure) and then reconstructed the earlier view in a higher form, in such wise that thought does not possess reality by virtue INTRODUCTION 11 of a presupposition — is then this consciously produced reality of thought a reconciliation ? In fact philosophy is merely brought back to the point where in old days one began, in the old days when precisely the word "reconciliation" had immense significance. We have an old and respectable philosophical terminology: thesis, antithesis, synthesis. They invent a newer one in which mediation occupies the third place. Is this to be considered such an extraordinary step in advance?…