Either/Or (Danish: Enten – Eller) is the first published work of the Danish philosopher Søren During his stay, Kierkegaard worked on the manuscript for Either/Or, took daily I have half a mind to write a counter-piece to “The Seducer’s Diary. “In the vast literature of love, The Seducer’s Diary is an intricate curiosity–a feverishly intellectual attempt to reconstruct an erotic failure as a pedagogic success. Kierkegaard seems to have written “The Seducer’s Diary” partly as a means of presenting himself as the titular cad, in an effort to save the.
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From time to time the author plainly reels to and fro like a drunken man. It is compensation for what is lacking inside.
He will use irony, artifice, caprice, imagination and arbitrariness to engineer poetically satisfying possibilities; he is not so much interested in the act of seduction as in willfully creating its interesting possibility. Comparison is an esthetic exercise sedcer has nothing to do with ethics and religion.
Definitely in some spheres the man is still in battle with the same demons, regardless to all the technological progress and the years passed. The second essay, called ” Shadowgraphs: He wrote about the muse as the occasion for inspiration. What prudery, they shout. Here his task is not to form himself but to act, and yet dixry forms himself at the same kierkegaaard, because, as I noted above, the ethical individual lives in such a way that he is continually transferring himself from one stage to another.
You must watch, you must labor, you must get the better of certain appetites, must quit your acquaintances, be despised by your servant, be laughed at by those you meet; come off worse than others in everything—in offices, in honors, before tribunals.
Not unusually for the era, it was published dary a pseudonym. But just as Cordelia is ready to give herself completely she begins to understand what has happened. He went through so much sdeucer the simple aesthetic of the seduction, at some point almost making you believe that it was genuine. If Johannes wants only the fleeting thrill of seduction, the crystalized moment kiierkegaard victory, then his story is a triumph; but as a love story?
Today I really enjoyed watching little Louis. Although MacIntyre accuses Victor Eremita of failing to provide a criterion for one to adopt an ethical way of life, many scholars have since replied to MacIntyre’s accusation in Kierkegaard After MacIntyre.
Certainly not like the author’s style The book was boring imo but I loved the writing style. That is why all eminent individualities are also compelled, they are instruments.
The Seducer’s Diary: how a 19th century philosopher anticipated the pick up artist movement
The ethical and the ethical-religious have nothing to do with the comparative. The self shapes one’s own character, values, inclinations, and personal identity; thus, the self is partially subject to internal factors. He already has another girl in mind. Battles are easily won and forgotten, wars are never fought. It’s a story beyond such arguments like God, hope, sins etc. Thhe what native genius does not a little child often show us a living image of the greater relation.
Why keep a diary of your feats of seduction, if you are interested only in the mortal and ephemeral conquest of the moment? The third section of Stages on Life’s Way Hong p.
A fundamental characteristic of the aesthete is immediacy.
The Seducer’s Diary
Fiary call these sketches Shadowgraphs, partly by the designation to remind you at once that they derive from the darker side of life, partly because like other shadowgraphs they are not directly visible.
With the help of his mental gifts he knew how to tempt a girl to draw her to him without caring to possess her in any stricter sense.
The third essay, called “The Unhappiest One”, discusses the hypothetical question: Commitments are made by being an active participant in society, rather than a detached observer or outsider.
So I can’t begin to describe the disappointment I felt in reading this. Why is Johannes drawn to the villainy of seducer, and not the romance of a lover? The book’s central concern is the primal question asked seducee Aristotle”How should we live? More it cannot do as long as it merely shows itself.
I can imagine him able to bring a girl to the point where he was sure she would sacrifice all then he would leave without a word let a lone a declaration a promise.
There is indeed enough freedom of action in this to make us love Antigone for her sisterly affection, but in the necessity of fate there is also, as it were, a higher refrain which dizry not only the life of Oedipus but also his entire family.
She could only be constantly tossed about in a terrible witches’ dance at one moment reproaching herself forgiving him at another reproaching him and then since the relationship would only have been actual in a figurative sense she would constantly have to contend with the doubt that the whole thing might only have been an imagination.
If possible, they tge something in their own eyes as soon as others are watching them, but inwardly, where the absolute requirement is watching them, they have no taste for accentuating the personal I.
Kierkegaard wrote it shortly after breaking off his engagement to Regine Olsen, diagy given up the relationship to pursue what he saw as his spiritual calling, and it’s universally regarded as his attempt to re-contextualise this event for the heartbroken Olsen, portraying what happened between them as a calculated seduction on his part. They are, however, not in opposition to each other, these two guides, nor do they leave the wanderer standing there in doubt, confused by the double call.
Every person around us is a riddle to us, a riddle with no discoverable answer. When a girl has given away everything, she is weak, she has lost everything… Now all resistance is impossible, and to love is beautiful only as long as resistance is present; as soon as it ceases, to love is weakness and habit.
God will bless the most ethical person. Kierkegaard believed the spiritual element was missing in Don Juan’s and in Faust’s view of life. It must further be understood that all the worth which the human being possesses all spiritual reality, he possesses only through the State.
So also with the picture which I wish to show here, an kierkegaarc picture which does not become perceptible until I see it through the external. You are outside yourself and therefore cannot do without the other as opposition; you believe that only a restless spirit is alive, and all who are experienced believe that only a quiet spirit is truly alive.
That is why it kierkfgaard courage to choose oneself, for at the same time as he seems to be isolating himself most radically he is most radically sinking himself into the root by which he is bound up with the whole. It has not yet been discussed publicly by anyone, but it surely will be.