In it, Westphal lucidly guides readers through the ways three of Kierkegaard's pseudonyms approach the concept: Johannes de Silentio, Johannes Climacus
, and Anti-Climacus.
I, Johannes Climacus
, born and bred in this city and now thirty years old, an ordinary human being like most folk, assume that a highest good, called an eternal happiness, awaits me just as it awaits a housemaid and a professor.
, the pseudonymous author of Postscript, says, "Ethics focuses upon the individual, and ethically understood it is every individual's task to become a complete human being, just as it is the presupposition of ethics that everyone is born in the condition of being able to become that" (CUP 346).
Chapter 1 is an examination of an early, fragmentary, and unpublished manuscript of Kierkegaard's, Johannes Climacus
, and Chapter 10 gives an account of some of what is said about Socrates (and about Philosophical Fragments) in Concluding Unscientific Postscript.
In both Philosophical Fragments (1844) and Concluding Unscientific Postscript (1846), Kierkegaard employs the pseudonym Johannes Climacus
('lower' in relation to Anti-Climacus, as discussed below) to elucidate the shortcomings of a particular prevalent mode of (objective) knowledge; whilst also describing, in less compromising terms than he saw it expressed in contemporary Danish Christendom, the radical requirements of true Christianity.
Conant has complicated any reading of his paper by the suitably ironic ploy of writing it partly under the pseudonymous guise of Johannes Climacus
. Irony aside, however, there is a degree of truth in Climacus' summation of one particular aim of Conant's paper: 'To lament that the first phase of the dialogue between the infidels and the church stalled, thereby causing what he seems to imagine is a great schism' (35).
of Tulsa) explores the relationship between philosophy and faith in the thought of Johannes Climacus
, a pseudonym for Danish philosopher Soren Kierkegaard (1813-55), primarily as set out in the slender Philosophical Fragments.
In his early, unpublished work Johannes Climacus
or De Omnibus Dubitandum Est (probably written in 1842, a few months before the publication of his first pseudonymous work, Either / Or), Kierkegaard asks, "cannot consciousness then remain in immediacy?
It reminds me of the formula put forward by Kierkegaard's "Johannes Climacus
" (more Socratic figures!) who deferred saying that he "is" a Christian but is doing the best he can to "become" one.