The Concept of Anxiety : Kierkegaard's Writings, Vol 8

Customer Reviews:

I am anxious but I do not know why'.......2006-06-04

I am anxious but I do not know why , perhaps it is because I am writing a review of a book I do not understand. I understand that 'anxiety' is vague and has no necessary object, that it is 'free- floating'. ' Fear ' on the other hand has a specific object.
Anthony Storn on his Website defines Kierkegaards 'Anxiety concept' as follows:
"Kierkegaard asserts that anxiety preceded Adam's sin. Anxiety is not itself sin, but is the natural reaction of the soul when faced with the yawning abyss of freedom. When God commanded Adam not to eat of the tree of the knowledge of good and evil, the terms "good" and "evil", so says Kierkegaard, would have had no significance for him. His ignorance was indeed bliss. But the awful predicament of freedom, before and apart from sin, yielded anxiety. There is also an anxiety that is a manifestation of sinfulness, and Kierkegaard addresses that later. But first his concern is that all individual persons are born with the same freedom and anxiety as a result of that freedom that Adam possessed, and thus we sin not because we are sinners, but we become sinners because of our qualitative leap out of freedom into sin, and hence sinfulness. It is then that the expression of anxiety is sin."
As I understand it Kierkegaard seems to be pointing out the value of 'anxiety' as preliminary to the 'leap of faith' which will bring us to God. 'Anxiety' is the necessary prelude to the free decision which enables us to overcome it.
I do not mean to dispute this. I only wonder whether the 'leap' made once remains the 'leap ' forever. For in my own experience 'Anxiety' always returns , no matter what decision we make.

Essential Kierkegaard.......2003-04-07

_The Concept of Anxiety_ is one of Kierkegaard's most straightforward, honest, and personal works. Primarily, it deals with the typical human understanding of sin, why we designate certain acts as sinful, and how our perception or experience of these acts is altered by the fact that they are labled as "sinful". This book approaches the question of sin in a very enlightening and insightful manner, questioning certain aspects of sinfulness that we may have taken for granted. Kierkegaard reminds us that our experience of the sensual is greatly altered when the idea of "sinfulness" is attached to it, while paradoxically our understanding the definition of "sin" is contingent upon our sensual experiences. In other words, sin is simultaneously a necessary force in establishing what we consider to be sensual, while also being somewhat dependent on pure sensuality in order to establish itself as sin. Kierkegaard also examines the linguistic factors that contribute to our understanding of sensuousness and sinfulness. Kierkegaard asks us, to what extent to we depend upon language in order to solidify these primal sensual experiences in our memories? This book deals brilliantly with the entire spectrum of interrelationships among pure sensuality, sin, guilt, langauge, and memory. Kierkegaard weaves a tapestry showing us how all of the afforementioned concepts are inextricably intertwined. In sum, the message Kierkegaard is trying to convey is the fact that sin, language, memory, and the sensual are connected in both the retroactive and premonitory sense.

Overall this book is absolutely fascinating. It is not puritanical or biased in the orthodox religious sense. It deals very fairly with the human experience of sin and guilt, and suggests that these types of feelings are essential to the basic experiences of memory, sentient consciousness, and temporal, existential being. Highly recommended to anyone who is willing to entertain the idea that sin is a basic building block of intelligent subjective experience.

Thought provocative and clear........2001-12-27

Soren Aabye Kierkegaard was indeed a moving and thought provoking man in his relatively short life, but there is probably no-one who familiarised himself with Kierkegaard's writings who would claim not to have been touched by his deepfelt sense of longing for something higher and truer to our inner self. In "The Concept of Anxiety" he addresses that one issue that makes us human and that makes our existence real and meaningful, namely anxiety. It is important to distinguish between "fear" and "anxiety" in such that "fear" is focused on an actual threat in the environment and "anxiety" is precisely not focused and not in our actual surroundings, but in our self. In anxiety it is what we call "I" that is rendered insecure, and our own freedom is the culprit of this insecurity. As Kierkegaard himself stated, "Anxiety is the dizziness of freedom." It is therefore our freedom that makes us experience dread. We naturally fear becoming "nothing". Consider the story of Adam and Eve, who lived in a utopian state (of mind) until the power of man's individual freedom was put to the test, which contravened and transcended the direct will of God. Man was then cast out of paradise and forced to live a life of hard work, insecurity and the threat of becoming "nothing" (ie. nonexistence), and human history was born. It was precisely this act of realising our own freedom that made us the sole bearer of all responsibility that sprouted from this realisation.
It is tantamount to a child growing up when at a certain age some behaviour gets punished and life loses it's absolute innocence. The fear of getting punished runs contrary to the individuals free will and this interplay between 'being-able-to-do' and 'not-allowed-to-do' is the source of anxiety. We are tricked into believing that we are not free while we actually made that choice ourselves to believe that.
This is what Kierkegaard essentially argues in this writing, which has been found by many important existential psychologists as probably the most thorough explanation of anxiety ever written.

This book once again proves that we as a human race could with thanks know a man such as Soren Kierkegaard who devoted his life to cast a light on those questions which haunt us into being...human.

Truth.......2001-09-01

It's been a while since I've had to write in Philosophy-Speak...I think I've forgotten how. But let me speak plainly. This is one of the few philosophical treatises that I've actually read cover-to-cover. Kierkegaard is, by far, my favorite philosopher, and I tend to agree with most of what he has to say. As a religious person, I agree with what he has to say. The main proposition of this book is: Sin IS Anxiety, and the opposite of Anxiety (Sin) is Faith. As an existentialist, we are all radically free (I know, Sartre's phrase) so when we despair (The Sickness Unto Death) we actually CHOOSE to feel that way. Once we accept this, we can achieve serenity through Faith in God.

The seedlings of existential thought.......2001-08-21

Kierkegaard's analysis of the concept of anxiety is unbelievably useful! He presents anxiety as dealing with guilt and sin in a Christian context but his idea and thought can be understood in a secular and non-religious format as well.

Kierkegaard is responding to Hegel's optimism strikingly in this work. Hegel's attempt at a systematic explanation of the ever-evolving Idea is shattered for Kierkegaard by man's encounter with non-being and nothingness, and this encounter is accompanied by the anxiety of man in the world.

This work, along with Philosophical Fragments, and the Sickness Unto Death, are the most important and influential of Kierkegaard's writing. In his work Being and Time, Heidegger uses Kierkegaard's analysis of the threat of non-being to describe what he calls "angst." Sartre does similarly in Being and Nothingness when he speaks of man's freedom as condemned to anguish. There are countless other works that indicate that this contribution by Kierkegaard truly is the seedlings of modern western existential thought.

Book Description

The literature on Kierkegaard is often content to paraphrase. By contrast, Michael Theunissen articulates one of Kierkegaard's central ideas, his theory of despair, in a detailed and comprehensible manner and confronts it with alternatives. Understanding what Kierkegaard wrote on despair is vital not only because it illuminates his thought as a whole, but because his account of despair in The Sickness unto Death is the cornerstone of existentialism. Theunissen's book, published in German in 1993, is widely regarded as the best treatment of the subject in any language. Kierkegaard's Concept of Despair is also one of the few works on Kierkegaard that bridge the gap between the Continental and analytic traditions in philosophy.

Theunissen argues that for Kierkegaard, the fundamental characteristic of despair is the desire of the self "not to be what it is." He sorts through the apparently chaotic text of The Sickness unto Death to explain what Kierkegaard meant by the "self," how and why individuals want to flee their selves, and how he believed they could reconnect with their selves. According to Theunissen, Kierkegaard thought that individuals in despair seek to deny their authentic selves to flee particular aspects of their character, their past, or the world, or in order to deny their "mission." In addition to articulating and evaluating Kierkegaard's concept of despair, Theunissen relates Kierkegaard's ideas to those of Heidegger, Sartre, and other twentieth-century philosophers.

The Wounded Heart of God: The Asian Concept of Han and the Christian Doctrine of Sin

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Twisted Theology
Asian-american perspective.
sin as relationship

The Wounded Heart of God: The Asian Concept of Han and the Christian Doctrine of Sin
Andrew Sung Park
Manufacturer: Abingdon Press
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Binding: Paperback

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ASIN: 0687385369

Customer Reviews:

Twisted Theology.......2007-09-26

The sheer volume and magnitude of specious reasoning in this book is nothing short of breathtaking. I expected a book written from the perspective of a Korean Christian, perhaps "contextualized", but instead got a book full of superstitious blasphemy attempting to mask as a "reform" of Christianity. Nearly every theological argument in this book is a complete perversion of one or other important foundation of Christian faith.

The book, and the lauditory cover reviews, make you believe that you are going to learn something about "the asian concept of Han". This leads white-bread red-state evangelicals to think that they are about to learn something that applies to "all of those asian people". However, he describes a "victim theology" which exists only in Korean culture, and that in minority. The concept of "Han" he describes is so foreign to Chinese and Japanese culture as to be repulsive. Any red-state Christian hoping to "bond" with a Chinese or Japanese (or Korean for that matter) person using this "victim theology" is certain to be disappointed.

The author, apparently sensing that his "victim theology" is fringe and not really "pan-asian", goes to great lengths to identify Han with every other victim group in history. Thus, Jews, Negroes (the author's word), Armenians and the list goes on -- all are experiencing "Han", even if they don't know it.

The author goes even further -- animals are victimized by human exploitation, so they too experience "han". And even global warming is an oppression of mother nature, who experiences "han". All of this oppression and victimization wounds the heart of God.

The author very rarely quotes scripture to support his points; and then very briefly and out of context. Any moderately accomplished scholar can find the blasphemies in each chapter. More frequently, he quotes other modern philosophers and modernist "theologians". His quotes of Hegel should be a red flag, and his references to Descartes and Kant seem contrived simply to dazzle the reader with erudition (and very peurile in depth of analysis). At least one author called the book "an incredible tapestry", but I find it to be an incredibly sophomoric and forced attempt to feign intellectual virtuosity.

The author lurches and stumbles along to a not-surprising conclusion -- he concludes that Christianity (apparently skewed and perverted by Roman ideals) is due for an overhaul and needs to bend itself to conform to the deep Korean "victim theology" truths which it hasn't yet considered.

Thus, "forgive seventy times seven" becomes, "idolize revenge, bitterness, and resentment -- never forgive". And "I have sinned only against you, oh God" becomes "which human harbors a resentment?" The whole theology is a twisted karmic cult like Hawaiin huna, and the rebuttals in scripture are unambiguous, prolific, and complete.

I suppose I shouldn't be so harsh, since this was apparently written as part of earning a degree. Thesis advisors require "original thinking", thus the poor "victim" seeking a degree is "opressed" into inventing all sorts of tripe, blasphemous as it may be. Thus the author is perhaps the victim here. But nobody forced him to write his thesis in this area, and nobody is forcing you to read the book. I recommend you stay away.

Asian-american perspective........2001-12-13

I have had the pleasure of attending a lecture given by Prof. Andrew Sung Min. His lecture was quite interesting and informative, but far from what I would call spectacular. It wasn't until I read his book, The Wounded Heart of God, that I began to understand the enormous project he undertook. His lecture was based on his book - a culmination of the Asian concept of Han and the Christian theology of Sin. I have never read a book that more accurately articulates the condition of man as an oppressed being. A condition that is easy to know but hard to explain. Perhaps being Korean, I am privileged to an almost innate understanding of Han. It was then I began to wonder of Prof. Park was unduly optimistic that others would also be attune to the language he uses. While he does highlight influential thinkers who describe a partial understanding of Han (such as Aquinas [p 74], Hegel [p 75], and others) and non-Asian communities that suffer from Han (such as the Israelites and Palestinians), it was his biblical references to a God that also suffers from Han that eventually convinced me of the plausibility of his model (p 122).
However I find one part of his theology problematic. Park's understanding of sin and han is that while they are very closely entwined, they are not the same. "Sin is the volitional act of the oppressors; hand is the pain of the victim" (p12). He views sin as a theological doctrine, while han is a more general world condition. Han is also, among many other things, "the point of contact between JC (Jesus Christ) and suffering humanity and between JC and God. Christ represents the han of the downtrodden to God..." (p 126). Coupled with the need for God - because ultimately it is God's heart that we wound - it is plainly obvious that both Jesus Christ and God are needed. [I also know this for a fact because I asked him if Jesus Christ and God are necessary component in his worldview.] Additionally the first component of relieving han is to recognize han. And to recognize Han, one must know of and have faith in Jesus Christ. If one has never had the opportunity to hear of JC and God - then it is impossible to relieve han. The problem is further compounded because han is not a religious aliment. It is, as Park puts it, a social and cultural inheritance. If that is the case then it is very possible to live in a han-filled world, yet at the same time live in a JC God-less world. Which would mean undue and unavoidable suffering with no way to escape it

sin as relationship.......2001-04-12

Christianity of nearly all varieties has been dedicated to converting the "unbeliever". The intent is to convince the "other" to accept what Christians believe as true. The process has always been more complicated than that.

As the early church converted the Greeks, Greek concepts crept into Christian theology.

In 1531, only ten years after the Spanish conquest of Mexico, Juan Diego, a Christianized poor indigenous peasant walking down a path, heard beautiful music and stopped. A woman appeared to him and identified herself as the Virgin Mary. She told him that she wanted the Archbishop to build a temple on that site. Juan Diego dutifully set off to the Archbishop who was less than impressed. Reporting his failure, the Virgin told him where to find roses. When he brought her the roses, she wrapped them in Juan Diego's cloak. Once again, he set off to see the Archbishop. Unwrapping the cloak to free the roses revealed a picture of the Virgin. The Archbishop relented.

A conversion? Of whom? The Virgin spoke to Juan Diego in Nahuatl, not Spanish. The Virgin wanted her temple built not in the city where the Archbishop had planned, but where she appeared: on a sacrificial site dedicated to Tonantzin, the virgin mother of the gods. On Juan Diego's cloak, the Virgin's dress was red, the color of the god Huitzilopopchtli. The blue-green of the background was the color of Ometeotl, the god of natural forces. The Virgin wore a black band around her waist, a local sign of pregnancy.

A simple indian peasant had captured the Virgin Mary from the Spanish, or, if you prefer, the Virgin Mary had sided with oppressed. This appearance of the Virgin is now known as Our Lady of Guadalupe, one of her most important apparitions.

Was Christianity compromised or enriched?

"The Wounded Heart of God" by Andrew Sung Park describes the influence the Korean concept of "han" is having on Christian theology. He writes, "(W)hen suffering reaches the point of saturation, it implodes and collapses into a condensed feeling of pain. This collapsed feeling of sadness, despair, and bitterness is han." Han produces mental and physical pain and sickness, and warps social, cultural and religious life.

The concept of han is rooted in Korean shamanism.

In his lively and clear analysis, Mr. Park discusses the structure and roots of han, the relationship between sin and han, and forgiveness in the light of han. "True repentance will transpire only when wrongdoers change their way of thinking and life against the wronged and are forgiven by them."

What? We sinners need to be forgiven by those we harmed? Why, that would mean ... a whole new way of relating to people.

I've underlined almost every other paragraph in this startling book. (Yes, I'm one of those.) Anyone interested in human relations, human rights or conflict resolution will find this slim volume very important.

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a good read for a philosophical argument on sin

The Experienced Reality of Sin

Traditional Catholic View of Sin

Thought provoking

A great introduction to some hard questions.

The Concept of Sin
Josef Pieper
Manufacturer: St. Augustine's Press
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Binding: Paperback

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Book Description

In ordinary conversation, including among the "educated," the word "sin" rarely gets mentioned except when one is trying to be coy or facetious. As Thomas Mann once said, "sin" is nowadays "an amusing word used only when one is trying to get a laugh."

But this small work will interpret sin in its true - that is, serious - meaning. What will emerge from its analysis is the discovery that the concept of sin can still serve to unlock the mystery of existence, at least for a thinking that wants to press down to the very foundations.

Needless to say, such an effort will require a kind of "mining energy" of an archeologist of ideas who knows how to recover what was once known (or at least suspected) from time immemorial but has now been forgotten. But Josef Pieper does more than bring to bear on this issue his famous powers of excavation; he also makes meaningful the concept of sin to the ways of thinking and speaking of our time.

Readers of his work already know Pieper as an extraordinarily fitting master in this art of making "the wisdom of the ages" a living reality today. And in this work he brings Plato, Augustine, and Thomas Aquinas into a living dialogue with T. S. Eliot, André Gide, even with Jean-Paul Sartre. As he shows in this powerful work, none of these writers leaves any doubt that the fact of sin is central: It is the willful denial of one's own life-ground, a denial that alone rightly bears the name of "sin." Paradoxically, this reality is both willed and yet also pre-given, that is, both adventitious and yet somehow innate to our existence - a paradox which, next to the mystery of existence itself, is the most impenetrable mystery of all.

Customer Reviews:

a good read for a philosophical argument on sin.......2007-01-03

Its been a few months, but it was really interesting to read philosophical reasons for not sinning. Sin is contrary to nature and reason and the only reason we continually fall for it is hubris (pride).

The Experienced Reality of Sin.......2006-12-14

This is a short book whose pages are worth re-reading because Pieper, as usual, succeeds in removing the veil on the reality of sin. We too often think of sin as some archaic or artificial concept that is imposed on us. In fact, sin is a reality that attacks the very center and roots of our being. By any other name, it would still be there and be sin. Pieper shows us carefully how sin is tied to our creatureliness and how sin is a turning away from God. He takes the reader step by step toward this conclusion and then points us to the magnificent solution: God solves the problem, that we cannot solve, by a gift, the gift of forgiveness and mercy. But the enlightenment is in the journey Pieper leads us on in these pages.

Traditional Catholic View of Sin.......2005-06-14

Josef Pieper is a German Catholic philosopher in the Thomistic tradition (1904-1997). I liked this little book. It summarized and re-emphasized traditional Catholic views about sin in a concise manner. Sin is essentially an act that may be described as a "missing the mark," a "false step," a "failure to behave in a rational and human manner." Pieper identifies the roots of sin just as St. Thomas Aquinas did, in PRIDE (superbia) and DESIRE (cupiditas). He also devoted a whole chapter to the difference between mortal and venial sins, by showing how even the Greco-Roman philosophical tradition acknowledged such distinction.
Although the book did a great job in outlining the traditional Catholic view of Sin, I wish the author would have foused less on his polemics with Hartmann (a thinker who denies the magnitude and gravity of the concept of Sin) and reviewed two competing views of sin instead: the first, developed by Reformed Theology, according to which Sin is essentially an existential condition, rather than an act, and the second, developed by Buddhism. A lot could be said about the similarities between the Thomistic view of Sin and the Buddhist view of suffering (caused by desire and pride, or false sense of ego), but that was not in Pieper's mind.
A good read, but I was hoping to find some new insights.

Thought provoking.......2002-10-12

All too often, the word "sin" stirs up notions of personal responsibility, even guilt, which is uncomfortable and would rather avoid. So we blame our genes, an incurable illness, or we simply declare flatly (without evidence) that this is "human nature".

However, I find that this book places this concept in its proper perspective. Pieper opens his discourse with a quote from T.S. Eliot's "The Cocktail Party", which is illuminating: "I should really like," says Celia, "to think that there's something wrong with me. Because if there isn't, there's something wrong... with the world itself. And that's so much more frightening! That would be terrible. So I'd rather believe there's something wrong with me, that could be put right."

A great introduction to some hard questions........2001-08-31

Pieper begins this short book with the observation that while sin still have grave connotations in our
language, it is used largely for humorous effect in modern times.

Confucius once observed that the first step in philosophical debate was to agree on one's terms, and Pieper does a neat little job of investigating what the misunderstood yet evocative word "sin" means. His chief foundation is Thomas Aquinas, but he does a very impressive job of integrating modern, Eastern, and other pre-Christian sources; I did not realize how the concepts of expiation, confession, and original sin have parallels in Eastern and Classical thought. Even Sartre and Nietzsche--hardly Christians themselves!--are used in very sensitive, perceptive ways to show what sin does to us.

The book begins with observations on how sin is perceived in modern times, and then analyzes what the word sin actually means (to "miss the mark"), and how the Hebrew, Latin, and Greek writers have used the the word sin. Building this foundation, we begin to delve into the psychological basis of sin, and look at
a very troubling paradox of sin: "if sin is going against our nature, how can our natural desires lead us to sin?" This question of what exactly drives us to sin haunts much of the book, and Pieper gives no easy answers, but rather opens up this debate for the reader, and gives many references, allowing one to pursue this question on one's own later on.

For anyone who wants to know more about why we do evil things, this is a good beginner's guide. Pieper is intelligent but
accessible, and the book is very compact. Sometimes I wish he would have spent a litle more time developing some ideas--he sometimes takes Scholastic philosophical terms for granted, and while he defines them clearly, it would have been nice if he shows why these definitions are relevant to us. For instance, he observes that the term "order" has a static, fixed connotation to the modern person, but to the Medievals, it could mean a dynamic process. Pieper then adopts the Medieval view without telling us why we should take the Medieval one over the modern. This could have been easily explained by noting how scientific laws, while they are fixed equations, describe dynamic events, like radio waves, falling objects, and chemical reactions. Such an explanation would have been easily within Pieper's capabilities, and would connect his wealth of Scholastic understanding to the modern reader more easily.

Still, that quibble aside, this is a very readable, educational book, and I recommend it.

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Innocence is ignorance and knowledge is sin (Christian)

The Concept of Dread
Sýren Aabye Kierkegaard
Manufacturer: Princeton Univ Pr
ProductGroup: Book
Binding: Textbook Binding
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The Concept of Anxiety : Kierkegaard's Writings, Vol 8

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Customer Reviews:

Innocence is ignorance and knowledge is sin (Christian).......1998-05-07

Being human and homo sapiens is an adventure of being nothingness standing at the brink of the abyss not knowing anything about reality and having to make desitions in a vacuum. Not knowing or not being able to tell good from evil but feeling responsible to do the good thing, or feeling bad for having done evil. Our nothingness in an animated conversation with our ignorance or inocence. You are full with fear and take your attention away from reality. You go to your virtual reality presented by your senses and to your imagination.

Barth and Rahner in Dialogue: Toward an Ecumenical Understanding of Sin and Evil (American University Studies Series VII, Theology and Religion)

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Barth and Rahner in Dialogue: Toward an Ecumenical Understanding of Sin and Evil (American University Studies Series VII, Theology and Religion)
Ron Highfield
Manufacturer: Peter Lang Pub Inc
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Binding: Hardcover

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The Concept of Anxiety (International Kierkegaard Commentary)

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The Concept of Anxiety (International Kierkegaard Commentary)

Manufacturer: Mercer University Press
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The concept of mortal sin in early Christianity, (Catholic University of America. School of Sacred Theology. Studies in sacred theology)

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The concept of mortal sin in early Christianity, (Catholic University of America. School of Sacred Theology. Studies in sacred theology)
Hubert Louis Motry
ProductGroup: Book
Binding: Unknown Binding
ASIN: B00085CN1G

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The Concept of Sin
F. R. Tennant
Manufacturer: Wipf & Stock Publishers
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Concepts and Challenges in Retinal Biology

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A decent update on retinal research

Concepts and Challenges in Retinal Biology
H. Kolb , H. Ripps , and S. Wu
Manufacturer: Elsevier Science Pub Co
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Hardbound. In August 2000 a Festschrift was held at the Marine Biological Laboratory, Woods Hole, Massachusetts to celebrate the career of Professor John E. Dowling on the occasion of his 65th birthday. Containing contributions from more than 50 of John's colleagues, representing a Who's Who of the vision research community, this work not only provides a memento of the occasion, but will hopefully serve as a basic reference for future researchers in retinal biology.The volume is divided somewhat arbitrarily into seven areas of retinal research containing chapters that present in some cases a broad overview of a particular topic, and in others an account of current research and studies in progress. These chapters exemplify the richness, diversity, and excitement of contemporary retinal research. They also remind us of how much more needs to be done before we understand fully the interrelationship between retinal neurons, the complex interactions bet

Customer Reviews:

A decent update on retinal research.......2004-07-14

This is a collection of review articles written by some of the leaders of retinal research. These articles are helpful mainly to vision scientists. While it touches on diverse topiocs, it is NOT a comprehensive overview of the state of the art, as it only covers the work that's recently done in the labs of the ~50 authors. Therefore, if you need a general introduction to retinal biology, get Rodieck's "The First Steps of Seeing" or Dowling's "The Retina" instead.

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