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''Stages on Life's Way'' ((デンマーク語:Stadier på Livets Vej); historical orthography: ''Stadier paa Livets Vej'') is a philosophical work by Søren Kierkegaard written in 1845. The book was written as a continuation of Kierkegaard's masterpiece ''Either/Or''. While ''Either/Or'' is about the aesthetic and ethical realms, ''Stages'' continues onward to the consideration of the religious realms. Kierkegaard's "concern was to present the various stages of existence in one work if possible."〔''Journals of Søren Kierkegaard'' VIIA 106〕 But he wasn't satisfied until the completion of ''Concluding Unscientific Postscript'' in 1846. Here he wrote: "When my ''Philosophical Fragments'' had come out and I was considering a postscript to “clothe the issue in its historical costume,” yet another pseudonymous book appeared: ''Stages on Life’s Way'', a book that has attracted the attention of only a few (as it itself predicts) perhaps also because it did not, like ''Either/Or'', have ''The Seducer’s Diary'', for quite certainly that was read most and of course contributed especially to the sensation. That Stages has a relation to ''Either/Or'' is clear enough and is definitely indicated by the use in the first two sections of familiar names."〔''Concluding Unscientific Postscript'' p. 284 Hong See also p. 322-323, 625〕 Later in the same book he said, David F. Swenson cited this book when discussing Kierkegaard's melancholy which was corroborated by Kierkegaard's older brother Peter Christian Kierkegaard. However, Kierkegaard could have been writing about Jonathan Swift.〔The melancholy which was the common heritage of father and son can be described by citing a single characteristic trait. One day while herding sheep on the bare Jutland heath, embittered by his privations and oppressed by loneliness, the elder Kierkegaard, who was then a boy of eleven or twelve, had mounted a hill and assailed with curses the God who had condemned him to so wretched an existence. In Kierkegaard's journal for 1846 there is a reference to this incident in the following terms: "The terrible fate of the man who had once in childhood mounted a hill and cursed God, because he was hungry and cold, and had to endure privations while herding his sheep and who was unable to forget it even at the age of eighty-two." When after Kierkegaard's death this passage was shown to his surviving elder brother, Bishop Peder Christian Kierkegaard, he burst into tears and said: "That is just the story of our father, and of his sons as well." Elsewhere, in ''Stages on the Way of Life'', Kierkegaard suggests that these dark moods served to link the father and the son in a fellowship of secret and unexpressed sympathy. (''Scandinavian studies and Notes'' 1921 p. 3 )〕〔(Journals 71A5 )〕〔This is what Kierkegaard wrote in ''Stages on Life's Way'' p. 199-200 Hong: When Swift became an old man, he was committed to the insane asylum he himself had established when he was young. Here, it is related, he often stood in front of a mirror with the perseverance of a vain and lascivious woman, if not exactly with her thoughts. he looked at himself and said: Poor old man! Once upon a time there were a father and a son. A son is like a mirror in which the father sees himself, and for the son in turn the father is like a mirror in which he sees himself in the time to come. Yet they seldom looked at each other in that way, for the cheerfulness of high-spirited, lively conversation was their daily round. Only a few times did it happen that the father stopped, faced the son with a sorrowful countenance, looked at him and said: Poor child, you are in a quiet despair. Nothing more was ever said about it, how it was to be understood, how true it was. And the father believed that he was responsible for his son’s depression, and the son believe that it was he who caused the father sorrow-but never a word was exchanged about this. Then the father died. And the son saw much, heard much, experienced much, and was tried in various temptations, but he longed for only one thing, only one thing moved him-it was that word and it was the voice of the father when he said it. Then the son became an old man; but just as love devised everything, so longing and loss taught him-not, of course, to wrest any communication from the silence of eternity-but it taught him to imitate his father’s voice until the likeness satisfied him. Then he did not look at himself in the mirror, as did the aged Swift, for the mirror was no more, but in loneliness he comforted himself by listening to his father’s voice: Poor child, you are in a quiet despair. For the father was the only one who understood him, and yet he did not know whether he had understood him; and the father was the only intimate he had had, but the intimacy was of such a nature that it remained the same whether the father was alive or dead.〕 The background is the giving of a banquet yet it seems so difficult; Constantine, from ''Repetition'' says he would never risk putting one on. Kierkegaard says, "repetition that involved good luck and inspiration is always a daring venture because of the ensuing comparison, an absolute requirement of richness of expression is made, since it is not difficult to repeat one's own words or to repeat a felicitously chosen phrase word for word. Consequently, to repeat the same also means to change under conditions made difficult by the precedent. By taking the risk, the pseudonymous author (Hilarius Bookbinder) has won an indirect victory over the inquisitive public. That is, when this reading public peers into the book and sees the familiar names Victor Eremita and Constantin Constantius, etc., it tosses the book aside and says wearily: It is just the same as ''Either/Or''." But Kierkegaard maintains it is the author's job to make it "the same, and yet changed, and yet the same".〔Concluding Unscientific Postscript'' p. 286〕 He continued writing for 494 pages in Hong's translation and in his "Concluding Word" says, "My dear reader-but to whom am I speaking? Perhaps no one at all is left."〔Stages on Life's Way, Hong p. 485〕 ==In Vino Veritas== The subtitle is ''A Recollection Related by William Afham.'' Paul Sponheim says in his introduction to Lowrie's translation that Afham means Byhim in Danish. The book is divided rather sharply into sections, this first being the equivalent of the first part of ''Either/Or'' and is equivalent with religiousness A. "Religiousness A is the dialectic of inward deepening; it is the relation to an eternal happiness that is not conditioned by something but is the dialectical inward deepening of the relation, consequently conditioned only by the inward deepening, which is dialectical."〔''Concluding Unscientific Postscript'', Hong p. 556〕 This is the individual who is living in an esthetic way. A young man or woman who is still maturing. Still looking for the highest good. They've found love of a woman to be the highest but none have had any experience except for the seducer. Who may or not be telling the truth. Kierkegaard says, "Even “The Seducer’s Diary” was only a possibility of horror, which the esthete in his groping existence had conjured up precisely because he, without actually being anything, had to try his hand at everything as (possibility )."〔''Concluding Unscientific Postscript'', Note p. 295〕 In a conscious reference to Plato's ''Symposium'', it is determined that each participant must give a speech, and that their topic shall be love. Lee M. Hollander said, "it excels Plato's work in subtlety, richness, and refined humor. To be sure, Kierkegaard has charged his creation with such romantic superabundance of delicate observations and rococo ornament that the whole comes dangerously near being improbable; whereas the older work stands solidly in reality."〔(''Selections from the Writings of Kierkegaard'' p. 29-30 University of Texas Bulletin Lee M Hollander 1923 )〕 Plato and Kierkegaard may have been testing the reader's ability to discern truth from fiction or poetry. It is possible that Plutarch's ''The Banquet of the Seven Wise Men'' may have also influenced Kierkegaard.〔( ''The Banquet of the Seven Wise Men'' )〕 He has Victor Eremita,〔(Victor Erimeta's Speech )〕 the Young Man,〔(The Young Man's speech )〕 the Fashion Designer,〔(The Dress-Maker's Speech )〕 Constantine,〔(Constantin's Speech )〕 Johannes the Seducer〔(Johannes the Seducer's Speech )〕 speak about love. Constantin, the psychologist, mediates between the speakers. Tellingly for the reader, however, each account given is ultimately disheartening. The inexperienced young man, for example, considers it to be simply disturbingly puzzling. To the seducer, it is a game to be won, while the foppish fashion designer considers it to be simply a style, empty of real meaning, which he can control like any other style. These individuals believe that "he who has hidden his life has lived well." All the speakers at the banquet say "love is ludicrous."〔''Stages on Life's Way'', Hong p. 16-18, 36〕 Kierkegaard compared this section with Philine in Johann Goethe's Wilhelm Meister.〔Journals and Papers VA 82 Much of the content of "In vino veritas" will no doubt seem to be terribly sensuous; already I hear an outcry, and yet what is this compared to Goethe, for example, Philine in Wilhelm Meister.〕 He took up Goethe's ''Dichtung und Wahrheit'' (''My Life: Poetry and Truth'') in the third section of this book, ''Guilty/Not-Guilty''.〔Stages on Life's Way, Hosng p. 148-149〕 Goethe reflected on his life in almost all of his books. A, or the esthete, in ''Stages'' writes about reflection because Kierkegaard has found that he has made an art of recollection and reflection also. 抄文引用元・出典: フリー百科事典『 ウィキペディア(Wikipedia)』 ■ウィキペディアで「Stages on Life's Way」の詳細全文を読む スポンサード リンク
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