By Mark Dooley
Within the Politics of Exodus, Mark Dooley bargains a full of life interpretation of Kierkegaard as a precursor of the moral and political insights of Jacques Derrida. whereas many connections were cast in recent times among those quintessentially Continentalfigures, Dooley's e-book argues that those affiliations run a lot deeper than any earlier commentators have recommended. certainly, his so much debatable declare is that Kierkegaard is something yet a proponent of asocial individualism, yet is one whose writings endure witness to the proposal of an open quasi-communitywhich has pushed a lot of Derrida's paintings during the last decade. In vigorously difficult traditional knowledge surrounding where of Kierkegaard in modern proposal and political concept, Dooley exhibits how powerfully postmodern and politically charged the latter's particularly 'religious' rules are. As such, Kierkegaard needs to be learn as an individual who expected Derrida's declare that actual accountability within the political sphere is determined by a phophetic demand justice on behalf of the least between us. will attract a person attracted to the intersection of faith and postmodernism, in addition to to these with pursuits in ethics and politics from a Continental standpoint. it's going to absolutely switch the best way we learn Kierkegaard within the new millennium.
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Extra info for The Politics of Exodus: Soren Kierkegaard's Ethics of Responsibility (Perspectives in Continental Philosophy, No. 20)
Sample text
In other words, identity can only be recognized U S such when related to its other. Thus, identity anddifference can only be what they are by virtue of being in relation to one another. We could say that identity and difference are wholly dependent upon one another; as identity is identity by being in opposition to difference, so too difference is difference by being in opposition to identity. The conclusion Hegel draws from this quite radical assumption is thatbecauseidentityrequiresdifference in order to be identity, difference constitutes identity’s identity.
Difference, that is, rather than being other to identity, is somewhat the same. To be in relation to the otheris to be in relation to oneself, €or without the other one could not identify oneself as oneself. ”’ In pursuing this a step further,Hegel says that it is the notion of “the other” or of “otherness” that sustains identity: identity,that is, is preserved in and by the relationship to the other. However, if identity is to be maintained, the other must constantly be negated. Another way of expressing this is to say that if “I” am to affirm that “I” am this particular individual, “I” can only do so by saying what “I” am not.
Illarsh, and hkrold Westphal (New York: Fordham University Prcss, 19921, 45-63. for a contempararv Kicrkegaardian approach to thc qucstion of cthics, and one from which I have drawn much inspiraj tion. WHAT THE AGE DEMANDS 9 others. This pursuit is deemed “ethical” to the extent that the individual, and indeed society, begins to take responsibility for what it is and indeed what it can become. At one point in Two Ages, Kierkegaard enunciates what he believes must be required of each individual in society if “strong comnlunal life” is to be engendered: In our age the principle of association (which at bcst canhave validity with respect to material interest) is not affirmativc but negative; it is an evasion, a dissipation, an illusion, whose dialectic is as follows: as it strengthens individuals, it vitiates them; it strengthens by numbers, by sticking together, but from thc ethical point of view this is a weakening.