The Passion Of Possibility

For Kierkegaard the most important thing in life is to become a single individual or a true self. We are all born as human beings, but this makes us only members of a crowd, not true selves. To become a true self, we must transcend what we are at any given time and orient ourselves to the possible and to the actuality of the possible, to which all that is possible owes itself. True selves exist only in becoming, they are fragile, and that is their strength. They are not grounded by their own activities, but in a reality extra se, the flip side of which is a deep passivity that underlies all their activity and allows them to continually leave themselves and move beyond their respective actualities toward the new and the possible. Therefore, without the passion of possibility, there is no truly single individual. This study of Kierkegaard's post-metaphysical theology outlines his existential phenomenology of the self by exploring in three parts what Kierkegaard has to say about the sense of self (finitude, uniqueness, self-interpretation, and alienation), about selfless passion (anxiety, trust, hope, and true love), and about how to become a true self (a Christian in Christendom and a neighbor of God's neighbors).

The first new translation of Kierkegaard's masterwork in a generation brings to vivid life this essential work of modern philosophy. Brilliantly synthesizing human insights with Christian dogma, Soren Kierkegaard presented, in 1844, The Concept of Anxiety as a landmark "psychological deliberation," suggesting that our only hope in overcoming anxiety was not through "powder and pills" but by embracing it with open arms. While Kierkegaard's Danish prose is surprisingly rich, previous translations—the most recent in 1980—have marginalized the work with alternately florid or slavishly wooden language. With a vibrancy never seen before in English, Alastair Hannay, the world's foremost Kierkegaard scholar, has finally re-created its natural rhythm, eager that this overlooked classic will be revivified as the seminal work of existentialism and moral psychology that it is. From The Concept of Anxiety: "And no Grand Inquisitor has such frightful torments in readiness as has anxiety, and no secret agent knows as cunningly how to attack the suspect in his weakest moment, or to make so seductive the trap in which he will be snared; and no discerning judge understands how to examine, yes, exanimate the accused as does anxiety, which never lets him go, not in diversion, not in noise, not at work, not by day, not by night."

How does our conception of possibility contribute to our understanding of self and world? In what sense does the possible differ from the merely probable, and what would it mean to treat possibility as part of the real? This book is an opportunity to see Kierkegaard as contributing to a distinctive phenomenology, ontology, and psychology of possibility that addresses the question of our existential relationship to the possible. The term 'possibility' (Mulighed) and its variants occur with curious frequency across Kierkegaard's writings. Key to Kierkegaard's understanding of the self, possibility is linked to a number of core concepts in his works: from imagination, anxiety, despair, and 'the moment' to the idea in The Sickness Unto Death that “God is that all things are possible”. Responding to what he sees as a Hegelian and Aristotelian misunderstanding of possibility, Kierkegaard offers a novel reading of the possible that, in turn, directly influences 20th-century philosophers such as Heidegger, Deleuze, and Derrida. Kierkegaard gives a rich account of how anxiety and despair, as lived experiences of possibility, not only show us the contingency and fragility of the systems and identities we presently inhabit but also reveal a more fundamental contingency that demands a new way of relating to the possible. For Kierkegaard, hope, faith, and love are attitudes in which meaning is forged by embracing contingency. In a time of political, social, and environmental uncertainty Kierkegaard's work on radical possibility seems more relevant than ever.

"[This] magnificent critical survey, with its inherent respect for both the 'Westt's mainstream high culture' and the 'radically changing world' of the 1990s, offers a new breakthrough for lay and scholarly readers alike....Allows readers to grasp the big picture of Western culture for the first time." SAN FRANCISCO CHRONICLE Here are the great minds of Western civilization and their pivotal ideas, from Plato to Hegel, from Augustine to Nietzsche, from Copernicus to Freud. Richard Tarnas performs the near-miracle of describing profound philosophical concepts simply but without simplifying them. Ten years in the making and already hailed as a classic, THE PASSION OF THE WESERN MIND is truly a complete liberal education in a single volume.

Someone else is living your life. The life you are living is just the life you weren't afraid to live. You know there were some possibilities you neglected but complacency held you hostage. In order for a man to find his true self he must first develop a true relationship with his Creator. Many times in order to do so he'll have to spend more time learning his inner soul rather than the denominations and religions which divide us. The Apostle Paul writes in Ephesians 3:20, God is able to do exceedingly and abundantly above all we can imagine. If you really want to experience another realm of the Power of God then expand your imagination. Unlearn who you've decided you are then meet your real self for the first time.

In their playing you hear not only precision, color and balance, but thunder, lightning and the language of the heart. This is what the Boston Globe said about a performance by conductor Benjamin Zander with the Boston Philharmonic Orchestra, but it could apply equally to the Zanders' inspirational book, the product of a synthesis of the diverse worlds of the symphony orchestra and cutting-edge psychology. The Art of Possibility offers a set of breakthrough practices for creativity in all human enterprises. Infused with the energy of their dynamic partnership, the book joins together Ben's extraordinary talent as a mover and shaker, teacher, and communicator, with Rosamund Stone Zander's genius for creating innovative paradigms for personal and professional fulfillment. In lively counterpoint, the authors provide us with a deep sense of the powerful role that the notion of possibility can play in every aspect of our lives. The Zanders' deceptively simple practices are based on two premises: that life is composed as a story ("it's all invented") and that, with new definitions, much more is possible than people ordinarily think. The book shifts our perspective with uplifting stories, parables, and anecdotes from the authors' personal experiences as well as from famous and everyday heroes. From "Giving an A," to the mysterious "Rule Number 6," to "Leading from Any Chair"-the account of Ben's stunning realization that the conductor/leader's power is directly linked to how much greatness he is willing to grant to others-each practice offers an opportunity for personal and organizational transformation. The Art of Possibility provides a life-altering approach to fulfilling dreams large and small. The Zanders invite us all to become passionate communicators, leaders, and performers whose lives radiate possibility into the world. Rosamund Stone Zander is a family therapist and a landscape painter. Benjamin Zander is the conductor of the Boston Philharmonic Orchestra and a professor at the New England Conservatory of Music. Based on the principles developed through the authors' unique partnership, Mr. Zander gives presentations to managers and executives around the world and Ms. Zander conducts workshops for organizations on practicing the art of possibility.

Theology in the modern era often assumes that the consummate form of theological discourse is objective prose—ignoring or condemning apophatic traditions and the spiritual eros that drives them. For too long, Kierkegaard has been read along these lines as a progenitor of twentieth-century neo-orthodoxy and a stern critic of the erotic in all its forms. In contrast, Hughes argues that Kierkegaard envisions faith fundamentally as a form of infinite, insatiable eros. He depicts the essential purpose of Kierkegaard’s writing as to elicit ever-greater spiritual desire, not to provide the satisfactions of doctrine or knowledge. Hughes’s argument revolves around close readings of provocative, disparate, and (in many cases) little-known Kierkegaardian texts. The thread connecting all of these texts is that they each conjure up some sort of performative “stage setting,” which they invite readers to enter. By analyzing the theological function of these texts, the book sheds new light on the role of the aesthetic in Kierkegaard’s authorship, his surprising affinity for liturgy and sacrament, and his overarching effort to conjoin eros for God with this-worldly love.