BASIC WRITINGS OF EXISTENTIALISM MARINO PDF

Edited and with an Introduction by Gordon Marino Basic Writings of Existentialism, unique to the Modern Library, presents the writings of key nineteenth- and twentieth-century thinkers broadly united by their belief that because life has no inherent meaning humans can discover, we must determine meaning for ourselves. This anthology brings together into one volume the most influential and commonly taught works of existentialism. Gordon Marino. Gordon D. Marino earned his bachelor of arts from Columbia University, his masters degree in philosophy from the University of Pennsylvania, and his doctorate from the University of Chicago, Committee on Social Thought. Marino was research fellow at the Kierkegaard Biblioteket in Copenhagen for three years.

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Learn how to enable JavaScript on your browser. NOOK Book. Edited and with an Introduction by Gordon Marino Basic Writings of Existentialism, unique to the Modern Library, presents the writings of key nineteenth- and twentieth-century thinkers broadly united by their belief that because life has no inherent meaning humans can discover, we must determine meaning for ourselves. This anthology brings together into one volume the most influential and commonly taught works of existentialism.

Olaf College in Northfield, Minnesota. He was research fellow at the Kierkegaard Biblioteket in Copenhagen for three years.

The ethical as such is the universal, and as the universal it applies to everyone, which from another angle means that it applies at all times. As soon as the single individual asserts himself in his singularity before the universal, he sins, and only by acknowledging this can he be reconciled again with the universal. Faith is namely this paradox that the single individual is higher than the universal—yet, please note, in such a way that the movement repeats itself, so that after having been in the universal he as the single individual isolates himself as higher than the universal.

If this is not faith, then Abraham is lost, then faith has never existed in the world precisely because it has always existed. For if the ethical—that is, social morality—is the highest and if there is in a person no residual incommensurability in some way such that this incommensurability is not evil i. Hegel should not have concealed this, for, after all, he had studied Greek philosophy.

This kind of talk has always struck me as strange, inasmuch as every more thorough thinker, every more earnest artist still regenerates himself in the eternal youth of the Greeks.

The explanation for such a statement is that one does not know what one should say but only that one must say something. Faith is precisely the paradox that the single individual as the single individual is higher than the universal, is justified before it, not as inferior to it but as superior—yet in such a way, please note, that it is the single individual who, after being subordinate as the single individual to the universal, now by means of the universal becomes the single individual who as the single individual is superior, that the single individual as the single individual stands in an absolute relation to the absolute.

This position cannot be mediated, for all mediation takes place only by virtue of the universal; it is and remains for all eternity a paradox, impervious to thought. And yet faith is this paradox, or else and I ask the reader to bear these consequences in mente [in mind] even though it would be too prolix for me to write them all down or else faith has never existed simply because it has always existed, or else Abraham is lost.

It is certainly true that many persons may be so constituted that they are repulsed by it, but faith ought not therefore to be made into something else to enable one to have it, but one ought rather to admit to not having it, while those who have faith ought to be prepared to set forth some characteristics whereby the paradox can be distinguished from a spiritual trial.

The story of Abraham contains just such a teleological suspension of the ethical. There is no dearth of keen minds and careful scholars who have found analogies to it. What their wisdom amounts to is the beautiful proposition that basically everything is the same.

If one looks more closely, I doubt very much that anyone in the whole wide world will find one single analogy, except for a later one, which proves nothing if it is certain that Abraham represents faith and that it is manifested normatively in him, whose life not only is the most paradoxical that can be thought but is also so paradoxical that it simply cannot be thought.

He acts by virtue of the absurd, for it is precisely the absurd that he as the single individual is higher than the universal. This paradox cannot be mediated, for as soon as Abraham begins to do so, he has to confess that he was in a spiritual trial, and if that is the case, he will never sacrifice Isaac, or if he did sacrifice Isaac, then in repentance he must come back to the universal.

He gets Isaac back again by virtue of the absurd. Therefore, Abraham is at no time a tragic hero but is something entirely different, either a murderer or a man of faith. Abraham does not have the middle term that saves the tragic hero.

This is why I can understand a tragic hero but cannot understand Abraham, even though in a certain demented sense I admire him more than all others. But within its own confines the ethical has various gradations. We shall see whether this story contains any higher expression for the ethical that can ethically explain his behavior, can ethically justify his suspending the ethical obligation to the son, but without moving beyond the teleology of the ethical.

When an enterprise of concern to a whole nation is impeded, when such a project is halted by divine displeasure, when the angry deity sends a dead calm that mocks every effort, when the soothsayer carries out his sad task and announces that the deity demands a young girl as sacrifice—then the father must heroically bring this sacrifice.

Although the lonely agony penetrates his breast and there are only three persons in the whole nation who know his agony, soon the whole nation will be initiated into his agony and also into his deed, that for the welfare of all he will sacrifice her, his daughter, this lovely young girl.

O bosom! O fair cheeks, flaxen hair. Shop 1 Books 2. Read an excerpt of this book! Add to Wishlist. Sign in to Purchase Instantly. Members save with free shipping everyday! See details. Overview Edited and with an Introduction by Gordon Marino Basic Writings of Existentialism, unique to the Modern Library, presents the writings of key nineteenth- and twentieth-century thinkers broadly united by their belief that because life has no inherent meaning humans can discover, we must determine meaning for ourselves.

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His stunning novel reveals the making of The Essential Writings of Machiavelli. Ethics: The Essential Writings. In Ethics: The Essential Writings, philosopher Gordon Marino skillfully presents an accessible, provocative anthology of In Ethics: The Essential Writings, philosopher Gordon Marino skillfully presents an accessible, provocative anthology of both ancient and modern classics on matters moral.

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Basic Writings of Existentialism

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Look Inside. Edited and with an Introduction by Gordon Marino Basic Writings of Existentialism, unique to the Modern Library, presents the writings of key nineteenth- and twentieth-century thinkers broadly united by their belief that because life has no inherent meaning humans can discover, we must determine meaning for ourselves. This anthology brings together into one volume the most influential and commonly taught works of existentialism. Readers new to existentialism have as reliable a guide as the subject matter permits. Those familiar with movement have an occasion for recollection and more. Marino has a sharp eye for picking telling passages from often long and complex works.

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