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首页> 外文学位 >Flesh and bone: Unamuno's 'Quixotism' as an incarnation of Kierkegaard's 'Religiousness A'.
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Flesh and bone: Unamuno's 'Quixotism' as an incarnation of Kierkegaard's 'Religiousness A'.

机译：骨肉：Unamuno的“ Quixotism”是Kierkegaard的“ Religiousness A”的化身。

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My dissertation explores the philosophical kinship between the existentialist thinkers Soren Kierkegaard (1813--1855) and Miguel de Unamuno (1864--1936) in an attempt to resurrect an ethically religious way of life.;In Kierkegaard's writings one can find a description of a passionately committed way of life that is distinguishable from both his conception of ethics and his version of Christianity. He calls this form of ethical religion or religious ethics "Religiousness A," but he fails to give a vivid illustration of it that definitively distinguishes it from ethics and Christianity. As a result, the scholarship on Religiousness A is impoverished, and what would otherwise amount to a promising new way of being religious in a secular world has been largely regarded as unimportant or simply a watered-down version of Christianity.;Miguel de Unamuno (1864--1936) read the complete works of Kierkegaard in the original Danish, and he was largely responsible for introducing Kierkegaard to the Spanish-speaking world. Unamuno's Quixotism, modeled after Miguel de Cervantes' fictional hero Don Quixote, unites passion with commitment while emphasizing community, effectively combining the best aspects of both ethics and Christianity while rejecting their mythic incompatibility. In other words, Unamuno's Quixotism is a vivid example of Kierkegaard's Religiousness A.;In short, Kierkegaard theoretically developed but did not describe Religiousness A, and Unamuno described but did not theoretically develop Quixotism. Given this state of affairs, my dissertation has two main goals: (1) to argue for the value of Religiousness A on the basis that it is a robust and attractive way of life that combines the passionate elements of Kierkegaard's Christianity with the communally committed aspects of Kierkegaard's ethics, and (2) to develop Unamuno's Quixotism as a working model of Religiousness A in order to give flesh to the ways in which Religiousness A is neither ethics nor Christianity.;My dissertation is comprised of four chapters: in the first, I give an overview of Kierkegaard's ethics, concluding that in his pseudonymous works there is not just one but two portraits of ethics. This will be useful for assessing which portrait of religion presented in the next chapter is compatible with ethics. In chapter two I revive Religiousness A as it is described by Johannes Climacus in Concluding Unscientific Postscript (1846). After analyzing the other versions of religion that Kierkegaard provides (which I consider to be undesirable and unlivable), I make the case for the recovery of Religiousness A on the grounds that it is an ethical religion, but it is also a passionate religion. In chapter three I turn to Unamuno, whose descriptions of Quixotism in Vida de Don Quijote y Sancho (1905), Tragic Sense of Life (1913), and Manual de Quijotismo (1924--1931) are vivid if not theoretical, and I combine and analyze them in order to develop Quixotism as a robust religion instead of as a mere portrait. In chapter four I combine the language of Kierkegaard and Unamuno to show how Quixotism can be read as a concrete example of Religiousness A.;Ultimately, I conclude that Kierkegaard's Religiousness A, incarnated as it is in Unamuno's Quixotism, is a desirable way of life, because it combines passion with commitment and community. In short, Unamuno's underdeveloped Quixotism could be read as a prime example of Kierkegaard's undervalued Religiousness A, and as such it can help us understand Religiousness A, which both points out the philosophical distinctions between ethics and religion, and still provides a vision of how they might be peacefully united.
机译：我的论文探讨了存在主义思想家索伦·基尔凯郭尔（Soren Kierkegaard，1813--1855年）和米格尔·德·乌纳穆诺（Miguel de Unamuno，1864--1936年）之间的哲学血统，试图复兴一种道德上有宗教信仰的生活方式。;在基尔凯郭尔的著作中，可以找到对一种充满激情的生活方式，这与他的道德观念和基督教形式是有区别的。他称这种形式的伦理宗教或宗教伦理为“宗教A”，但他没有给出生动的例证来明确地将其与伦理和基督教区分开。结果，关于宗教A的奖学金变得贫困了，否则在世俗世界中成为一种有希望的新宗教方式的宗教在很大程度上被认为是不重要的，或者仅仅是基督教的淡化版本。; Miguel de Unamuno（ 1864--1936年）在原始丹麦语中阅读了基尔凯郭尔的全部著作，他主要负责将基尔凯郭尔介绍给讲西班牙语的世界。 Unamuno的Quixotism以Miguel de Cervantes的虚构英雄Don Quixote为榜样，将激情与承诺结合在一起，同时强调社区，有效地融合了伦理学和基督教的最佳方面，同时拒绝了神话般的不相容性。换句话说，乌纳穆诺的Quixotism是基尔凯郭尔宗教A的生动例子；简而言之，基尔凯郭尔在理论上发展了宗教，但并未描述宗教A，而乌纳穆诺则在理论上发展了魁北克主义，但并未发展。在这种情况下，我的论文有两个主要目标：（1）以宗教信仰A的价值为依据，认为它是一种健壮而诱人的生活方式，将基尔凯郭尔基督教的热情元素与共同致力于的方面结合在一起（2）发展Unamuno的Quixotism作为宗教A的工作模式，以充实宗教A既不是伦理也不是基督教的方式。我的论文包括四章：第一章，我概述了克尔凯郭尔的道德，得出结论，在他的笔名作品中，不仅有一张肖像画，而且有两张肖像画。这将有助于评估下一章介绍的哪种宗教画像与伦理学兼容。在第二章中，我重提了约翰尼斯·克利马库斯（Johannes Climacus）在《结论不科学的后记》（1846）中描述的宗教A。在分析了克尔凯郭尔提供的其他版本的宗教（我认为这是不受欢迎的和不可行的）之后，我以宗教A的复兴为理由，因为它是一种道德宗教，但它也是一种热情的宗教。在第三章中，我转向Unamuno，他在《 Vida de Don Quijote y Sancho》（1905年），《悲剧性的生活意义》（1913年）和《 Manu de de Quijotismo》（1924--1931年）中对吉x德主义的描述是生动的，如果不是理论上的话，我将其结合并对它们进行分析，以使吉x德主义发展成为一种强大的宗教，而不是单纯的肖像。在第四章中，我结合了Kierkegaard和Unamuno的语言来说明如何将Quixotism理解为宗教A的具体例子;最终，我得出结论，认为Kierkegaard的Religiousness A是Unamuno的Quixotism中所体现的，是一种理想的生活方式。 ，因为它将激情与承诺和社区融为一体。简而言之，Unamuno不发达的Quixotism可以看作是Kierkegaard被低估的宗教A的一个典型例子，因此它可以帮助我们理解宗教A，这既指出了伦理与宗教之间的哲学区别，同时仍然提供了他们如何看待的看法。可能会和平团结。

著录项

  • 作者

    Alessandri, Mary Ann.;

  • 作者单位

    The Pennsylvania State University.;

  • 授予单位 The Pennsylvania State University.;
  • 学科 Religion Philosophy of.;Ethics.;Philosophy.
  • 学位 Ph.D.
  • 年度 2010
  • 页码 224 p.
  • 总页数 224
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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