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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Either/Or (Kierkegaard book) | 5/8 | https://en.wikipedia.org/wiki/Either/Or_(Kierkegaard_book) | reference | science, encyclopedia | 2026-05-05T08:53:29.518019+00:00 | kb-cron |
The characters in Either/Or 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. Kierkegaard responds to him: 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 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 wish. Then he called to his soul 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 will; 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, Two Upbuilding Discourses, 1843 p. 9-12 The "Ultimatum" at the end of the second volume of Either/Or hinted at a future discussion of the religious stage in The Two Upbuilding Discourses, "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 Stages on Life's Way (1845). The first two sections revisit and refine the aesthetic and ethical stages elucidated in Either/Or, while the third section, Guilty/Not Guilty is about the religious stage and refers specifically to Goethe's other book, The Autobiography of Goethe: Truth and Poetry, from My Own Life vol 1, 2 In addition to the discourses, one week after Either/Or was published, Kierkegaard published a newspaper article in Fædrelandet, 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."
== Themes ==
The various essays in Either/Or 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. A fundamental characteristic of the aesthete is immediacy. In Either/Or, 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. alcohol, drugs, casual sex, sloth, etc.) Refined immediacy is characterized by planning how best to enjoy life aesthetically. The "theory" of social prudence given in Crop Rotation 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 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 Either/Or, Stages on Life's Way. 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 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. Kierkegaard stresses the "eternal" nature of marriage and says "something new comes into existence" through the wedding ceremony. The aesthete doesn't see it that way. The aesthete makes a "half hour’s resolution" but the ethical person, and especially the religious person, makes the "good 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 will to have a true conception of life and of oneself." A resolution involves change but for the single individual this involves only change in oneself. It never means changing the whole world or even changing the other person.