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''The Concept of Anxiety'' ((デンマーク語:Begrebet Angest)): ''A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin'', is a philosophical work written by Danish philosopher Søren Kierkegaard in 1844. The original 1944 English translation by Walter Lowrie (now out of print), had the title ''The Concept of Dread''.〔The book is available on Questia: (The Concept of Dread, by Walter Lowrie )〕〔Kierkegard wrote again about dread in his 1847 book, ''Upbuilding Discourses in Various Spirits'', translated by Howard Hong Alas, although many call themselves Christians and yet may seem to be living in uncertainty as to whether God actually is love, it would truly be better if they made the love blaze just by the thought of paganism’s horror: that he who holds the fate of everything and also your fate in his hand is ambivalent, that his love is not a fatherly embrace but a constraining trap, that his secret nature is not eternal clarity but concealment, that the deepest ground of his nature is not love but a cunning impossible to understand. We are not, after all, required to be able to understand the rule of God’s love, but we certainly are required to be able to believe and, believing, to understand that he is love. It is not dreadful that you are unable to understand God’s decrees if he nevertheless is eternal love, but it is dreadful if you could not understand them because he is cunning. If, however, according to the assumption of the discourse, it is true that in relation to God a person is not only always in the wrong but is always guilty and thus when he suffers also suffers as guilty-then no doubt within you (provided you yourself will not sin again) and no event outside you (provided you yourself will not sin again by taking offense) can displace the joy. Soren Kierkegaard, ''Upbuilding Discourses in Various Spirits'', Hong p. 267-269〕 ''The Concept of Anxiety'' was dedicated "to the late professor Poul Martin Møller". He used the pseudonym Vigilius Haufniensis (which, according to Kierkegaard scholar Josiah Thompson, is the Latin transcription for “the Watchman"〔Prefaces/Writing Sampler, Nichol p. 33-34, 68 ''The Concept of Anxiety'' p. 115-116〕〔"Son of man, I have made you a watchman for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. If I say to the wicked, `You shall surely die,' and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked man shall die in his iniquity; but his blood I will require at your hand. But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die in his iniquity; but you will have saved your life. Again, if a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he shall die; because you have not warned him, he shall die for his sin, and his righteous deeds which he has done shall not be remembered; but his blood I will require at your hand. Nevertheless if you warn the righteous man not to sin, and he does not sin, he shall surely live, because he took warning; and you will have saved your life." Ezekiel 3:17–19 The Bible http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=3114629〕 of Copenhagen) for ''The Concept of Anxiety''.〔''Kierkegaard'' Josiah Thomson Alfred A Knopf 1973 p. 142-143〕 All of Kierkegaard's books have either a preface, dedication, or prayer at the beginning. This book includes a lengthy introduction. ''The Concept of Anxiety'' was published on exactly the same date as ''Prefaces'', June 17, 1844. Both books deal with Hegel’s idea of mediation. Mediation is a common thread throughout Kierkegaard’s works. His work up to this point was to show that faith was being mediated by knowledge. Here he takes up the questions of sin and guilt. For Kierkegaard (writing as a pseudonymous author, ''Vigilius Haufniensis''), anxiety/dread/angst is unfocused fear. Kierkegaard uses the example of a man standing on the edge of a tall building or cliff. When the man looks over the edge, he experiences a focused fear of falling, but at the same time, the man feels a terrifying impulse to throw himself intentionally off the edge. That experience is anxiety or dread because of our complete freedom to choose to either throw oneself off or to stay put. The mere fact that one has the possibility and freedom to do something, even the most terrifying of possibilities, triggers immense feelings of dread. Kierkegaard called this our "dizziness of freedom." Kierkegaard focuses on the first anxiety experienced by man: Adam's choice to eat from God's forbidden tree of knowledge or not. Since the concepts of good and evil did not come into existence before Adam ate the fruit, which is now dubbed original sin, Adam had no concept of good and evil, and did not know that eating from the tree was "evil." What he did know was that God told him not to eat from the tree. The anxiety comes from the fact that God's prohibition itself implies that Adam is free and that he could choose to obey God or not. After Adam ate from the tree, sin was born. So, according to Kierkegaard, anxiety precedes sin. Kierkegaard mentions that anxiety is the presupposition for hereditary sin. However, Kierkegaard mentions that anxiety is a way for humanity to be saved as well. Anxiety informs us of our choices, our self-awareness and personal responsibility, and brings us from a state of un-self-conscious immediacy to self-conscious reflection. (Jean-Paul Sartre calls these terms pre-reflective consciousness and reflective consciousness.)〔Kierkegaard wrote against prereflection and how it can keep the single individual from acting in his book ''Two Ages, The Age of Revolution and the Present Age, A Literary Review'', 1845, Hong 1978, 2009 p. 67-68〕 An individual becomes truly aware of their potential through the experience of anxiety. So, anxiety may be a possibility for sin, but anxiety can also be a recognition or realization of one's true identity and freedoms. ==Progress== In 1793, forty-one years before Kierkegaard wrote ''The Concept of Anxiety'', Immanuel Kant wrote his book ''Religion Within the Limits of Reason Alone''; his book elevated reason in the realm of Christianity.〔(Immanuel Kant, ''Religion Within the Limits of Reason Alone'' ).〕 Many continental philosophers wrote their books in relation to Kant's ideas. Kierkegaard was familiar with ''Book Two'' of Kant's book ''The Conflict of the Good with the Evil Principle for Sovereignty over Man''〔(''Religion within the Limits of Reason Alone'': Book Two )〕 and he made a similar study in this book; however, he might call it the conflict of ethics and anxiety for sovereignty over man. Kierkegaard would replace Kant's term "Good" with "Ethics" and his term "Evil" with "Anxiety about the Good". He wrote about the ideal good versus the actual good that a single individual can do in the following way: "Ethics proposes to bring ideality into actuality. On the other hand, it is not the nature of its movement to raise actuality up into ideality. Ethics points to ideality as a task and assumes that every man possesses the requisite conditions. Thus ethics develops a contradiction, inasmuch as it makes clear both the difficulty and the impossibility."〔''The Concept of Anxiety'', Nichol p. 16〕 He was wondering how any existing human being can make any movement in an ideal world. Kierkegaard begins this book with a short preface. By now he expects his readers to be aware that the preface is a key to the meaning of the book. Haufniensis uses the word "generation' several times as well as "epoch" and "era" in his introduction to prepare the reader for his subject. Progress from the "first science", ethics, to the "second science", psychology. Historians, psychologists, anthropologists, theologians and philosophers were all in agreement that the past must be preserved if there is to be a future for humankind. These soft sciences were of interest to Kierkegaard only in so far as they related to the progress of Christianity. His preface is followed by his first introduction since he published his thesis, ''The Concept of Irony''. It could mark a new beginning but that is not known for certain. Friedrich Schelling wrote ''Philosophical Inquiries into the Essence of Human Freedom'' in 1809, Georg Wilhelm Friedrich Hegel wrote his ''Science of Logic'' between 1812 and 1816,〔See (Marxist.org ) for Hegel's book〕 and Johann Friedrich Herbart〔Kierkegaard discusses Hebart in relation to the question of whether an individual would begin with the negative or the positive. In his treatise ''De affectionbus'' (The Affections), Descartes calls attention to the fact that every passion has a corresponding passion; only with wonder that is not the case. The detailed exposition is rather weak, but it has been of interest to me that he makes an exception of wonder, because, as is well known, according to Plato’s and Aristotle’s views precisely this constitutes the passion of philosophy and the passion which all philosophizing began. Moreover, envy corresponds to wonder, and recent philosophy would also speak of doubt. Precisely in this lies the fundamental error of recent philosophy, that it wants to begin with the negative instead of the positive, which always is the first, in the same sense ''affirmatio'' () is placed first in the declaration ''omnis affirmatio est nagatio'' (affirmation is a negation ). The question of whether the positive or the negative comes first is exceedingly important, and the only modern philosopher who has declared himself for the positive is presumably Herbart. ''The Concept of Anxiety'' Thomte p. 143〕wrote about pedagogy. All of them were discussing how good and evil come into existence. Kierkegaard questioned Hegel and Schelling's emphasis on the negative (evil) and aligned himself with Hebart's emphasis on the positive (good). Kierkegaard says "anxiety about sin produces sin"〔''The Concept of Anxiety'', p. 73〕〔Kierkegaard had already discussed this in his first unpublished book, ''Johannes Climacus'', in Chapter 2, Philosophy Begins With Doubt, (Croxall translation): here he compares the positive principle with the negative principle and wonder with doubt. see pages 49ff here is the book from Goodreads (''Johannes Climacus'' )〕 in this book and later says it again: All of them were involved with the dialectical question of exactly "how" an individual, or group, or race changes from good to evil or evil to good. Kierkegaard pressed forward with his category of "the single individual."〔See Soren Kierkegaard's 1847 book ''Upbuilding Discourses in Various Spirits'' 141–154 Hong translation〕 Kierkegaard's Introduction is in Primary sources below. 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「The Concept of Anxiety」の詳細全文を読む スポンサード リンク
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