By G. Pattison
Existentialism was once essentially the most very important affects on twentieth-century notion, specifically within the interval among the Nineteen Twenties and early Sixties. most sensible recognized in its atheistic representatives resembling Sartre, it additionally numbered many major non secular thinkers. fearful Angels is a severe advent to those spiritual existentialists, who're taken care of as a coherent workforce of their personal correct and never simply by-product of secular existentialism. The publication argues that they represent a particular non secular voice that keeps to benefit realization in an period of postmodernity.
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Extra resources for Anxious Angels: A Retrospective View of Religious Existentialism
Yet Kierkegaard was himself very much a man of his own time, passionately engaged with the intellectual landscape shaped by Romanticism, Hegelianism and the kind of left-wing materialism represented by Feuerbach - as well as with the ecclesiastical and political constitution of his native Denmark. The Denmark of Kierkegaard's day was a country which, although it could easily be regarded as provincial in relation to the European mainstream, was undergoing a rapid and traumatic encounter with the experience of modernity - and the experience and the expression of a profound ambivalence towards modernity is a characteristic of the anxious angels that we shall encounter many times.
The mythological aspect is not just illustration or colouring, but reveals what Schelling believes are the real processes that have culminated in human history and that will be brought to a conclusion when that history resolves itself in a community of love, established on the basis of the free choice of its members. It is also important to note that whereas Hegel also spoke of the necessity of Spirit submitting itself to suffering and the travail of history, Schelling insists that the moment of transition cannot be grasped logically or rationally: that it is only in the language of mythology and religion that the real nature of this transition reveals itself and that it will always elude the attempt of reason to grasp and fix it.
W. F. Hegel, Phenomenology of Spirit, trans. Miller (Oxford: Clarendon, 1977), p. 29. , Philosophy of Right, trans. 13. , Aesthetics. Lectures on Fine Art, trans. Knox (Oxford: Oxford University Press, 1975), p. 89. It is important to realize that 'philosophy' in this context was not simply the exchange of erudite opinions but concerned the way in which knowledge could be legitimated in the public institution of a state-sponsored university. This meant that philosophy could never be anything but intensely political in so far as it claimed to regulate for the public sphere what could or could not count as 'right opinion'.