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Kierkegaard and the Legitimacy of the Comic - Understanding the Relevance of Irony, Humor, and the Comic for Ethics and Religion (Paperback)
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Kierkegaard and the Legitimacy of the Comic - Understanding the Relevance of Irony, Humor, and the Comic for Ethics and Religion (Paperback)
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While some see the comic as trivial, fit mainly for amusement or
distraction, Soren Kierkegaard disagrees. This book examines
Kierkegaard's earnest understanding of the nature of the comic and
how even the triviality of comic jest is deeply tied to ethics and
religion. It rigorously explicates terms such as "irony," "humor,"
"jest," and "comic" in Kierkegaard, revealing them to be essential
to his philosophical and theological program, beyond aesthetic
interest alone. Drawing centrally from Kierkegaard's most
concentrated treatment of these ideas, Concluding Unscientific
Postscript (1846), this account argues that he defines the comic as
a "contradiction" or misrelation that is essentially (though not
absolutely) painless because it provides a "way out." The comic
lies in a contradiction between norms and so springs from one's
viewpoint, whether ethical or religious. "Irony" and "humor" play
essential transitional roles for Kierkegaard's famous account of
the stages of existence because subjective development is closely
tied to one's capacity to perceive the comic, making the comic both
diagnostic of and formative for one's subjective maturity. For
Kierkegaard, the Christian is far from humorless, instead having
the maximal comic perception because he has the highest possible
subjective development. The book demonstrates that the comic is not
the expression of a particular pseudonym or of a single period in
Kierkegaard's thinking but is an abiding and fundamental concept
for him. It finds his comic understanding even outside of
Postscript, locating it in such differing works as Prefaces (1844),
Upbuilding Discourses in Various Spirits (1847), and the Corsair
affair (c.1845-1848). The book also examines the comic in
contemporary Kierkegaard scholarship. First, it argues that
Deconstructionists, while accurately perceiving the widespread
irony in Kierkegaard's corpus, incorrectly take the irony to imply
a lack of earnest interest in philosophy and theology,
misunderstanding Kierkegaard on the nature of irony. Second, it
considers two theological readings to argue that their positions,
while generally preferable to the Deconstructionists', lack the
same attentiveness to the comic's role in Kierkegaard. Their
significant theological arguments would be strengthened by
increased appreciation of the legitimate power of the comic for
cultivating ethics and religion.
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