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Edited By Thomas JosephWhite. Grand Rapids, MI: William B. Eerdmans, 2011. Pp. xiv + 416. $48.00" class="work-thumbnail" src="https://attachments.academia-assets.com/118181239/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123840968/The_Analogy_of_Being_Invention_of_the_Antichrist_or_the_Wisdom_of_God_Edited_By_Thomas_JosephWhite_Grand_Rapids_MI_William_B_Eerdmans_2011_Pp_xiv_416_48_00">The Analogy of Being: Invention of the Antichrist or the Wisdom of God? Edited By Thomas JosephWhite. Grand Rapids, MI: William B. Eerdmans, 2011. Pp. xiv + 416. $48.00</a></div><div class="wp-workCard_item"><span>Religious Studies Review</span><span>, Sep 1, 2012</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="87e7b705e43ef96ad8a354763279ff2d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118181239,"asset_id":123840968,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118181239/download_file?st=MTczMzAzMzM5MCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123840968"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123840968"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123840968; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123840968]").text(description); $(".js-view-count[data-work-id=123840968]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123840968; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123840968']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123840968, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "87e7b705e43ef96ad8a354763279ff2d" } } $('.js-work-strip[data-work-id=123840968]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123840968,"title":"The Analogy of Being: Invention of the Antichrist or the Wisdom of God? Edited By Thomas JosephWhite. Grand Rapids, MI: William B. Eerdmans, 2011. Pp. xiv + 416. $48.00","translated_title":"","metadata":{"publisher":"Wiley-Blackwell","grobid_abstract":"Few issues have so marked Protestant-Roman Catholic dialogue in the twentieth century as the controversy regarding the 'analogy of being' (analogia entis). Karl Barth and Erich Przywara engaged each other in the 1920s and 1930s, in many ways disagreeing about the legacy of Thomas Aquinas's metaphysical and epistemological thought, and Roman Catholic and Protestant theologians have tried to make sense of their spat ever since. Why has this debate received such attention? White states: 'as the participants in the debate realized, what was at issue with the analogia entis was not just any theological doctrine, but in some sense the most basic of all doctrines: the doctrine of the relation between God and creation' (p. 36). Thus it effects a host of issues, not least the relation between nature and grace and that between philosophy and theology. Thomas Joseph White has edited essays from a conference held by the Dominican House of Studies and the John Paul II Cultural Center in 2008. They include contributions from Protestant and Roman Catholic scholars, and they interact with Barth, Przywara and Thomas Aquinas, as well with as a range of other thinkers and topics. The volume proves helpful for understanding Przywara, Aquinas and the very idea of analogy. Firstly, the volume is very useful in pointing to a subtle reading of Przywara, a reading that in many ways eluded Karl Barth. John Betz offers an analysis of Przywara's project and its theological context, describing the back history of the analogia itself as well as the doctrinal architecture of Przywara's approach. Most illuminating were his reflections on Przywara's reading of Romans 1:21 (p. 52 n. 56) and the calm and sure way in which he demonstrates the a posteriori and exegetical nature of Przywara's argument (p. 55). Przywara seeks to honor the Creator/creature distinction, the results of the fall upon natural human reason, as well as not only the possibility but the actuality of revelation and knowledge of God. In many ways the beauty and power of his project is displayed here. Secondly, a series of essays engage the thought of the angelic doctor and his place in a ressourcement approach to contemporary theology. Reinhard Hütter makes a compelling case that Thomas saw a link between the notion of transcendental analogy and participation in God, for 'to participate is to have partially what another is without restriction' (p. 230). 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Anthony (c.251– 356), the father of anchorite monasticism, and St ... Athanasius, in response...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">... Anthony (c.251– 356), the father of anchorite monasticism, and St ... 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By Howard Pickett</a></div><div class="wp-workCard_item"><span>Journal of The Society of Christian Ethics</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">&lt;jats:p /&gt;</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123840961"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123840961"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123840961; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123840961]").text(description); $(".js-view-count[data-work-id=123840961]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123840961; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123840961']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123840961, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=123840961]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123840961,"title":"Rethinking Sincerity and Authenticity: The Ethics of Theatricality in Kant, Kierkegaard, and Levinas. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="1389561" id="papers"><div class="js-work-strip profile--work_container" data-work-id="123840969"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/123840969/Kierkegaard_Aesthetics_and_Selfhood"><img alt="Research paper thumbnail of Kierkegaard, Aesthetics, and Selfhood" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/123840969/Kierkegaard_Aesthetics_and_Selfhood">Kierkegaard, Aesthetics, and Selfhood</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Contents: Introduction Kierkegaard&#39;s ambiguous aesthetics Becoming Christian Christ and the a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Contents: Introduction Kierkegaard&#39;s ambiguous aesthetics Becoming Christian Christ and the art of subjective becoming Mimesis, aesthetics and Christian becoming Becoming amidst the existence stages Becoming and art Postscript Bibliography Index.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123840969"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123840969"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123840969; 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Pp. xiv + 416. $48.00</a></div><div class="wp-workCard_item"><span>Religious Studies Review</span><span>, Sep 1, 2012</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="87e7b705e43ef96ad8a354763279ff2d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118181239,"asset_id":123840968,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118181239/download_file?st=MTczMzAzMzM5MCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123840968"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123840968"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123840968; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123840968]").text(description); $(".js-view-count[data-work-id=123840968]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123840968; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123840968']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123840968, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "87e7b705e43ef96ad8a354763279ff2d" } } $('.js-work-strip[data-work-id=123840968]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123840968,"title":"The Analogy of Being: Invention of the Antichrist or the Wisdom of God? Edited By Thomas JosephWhite. Grand Rapids, MI: William B. Eerdmans, 2011. Pp. xiv + 416. $48.00","translated_title":"","metadata":{"publisher":"Wiley-Blackwell","grobid_abstract":"Few issues have so marked Protestant-Roman Catholic dialogue in the twentieth century as the controversy regarding the 'analogy of being' (analogia entis). Karl Barth and Erich Przywara engaged each other in the 1920s and 1930s, in many ways disagreeing about the legacy of Thomas Aquinas's metaphysical and epistemological thought, and Roman Catholic and Protestant theologians have tried to make sense of their spat ever since. Why has this debate received such attention? White states: 'as the participants in the debate realized, what was at issue with the analogia entis was not just any theological doctrine, but in some sense the most basic of all doctrines: the doctrine of the relation between God and creation' (p. 36). Thus it effects a host of issues, not least the relation between nature and grace and that between philosophy and theology. Thomas Joseph White has edited essays from a conference held by the Dominican House of Studies and the John Paul II Cultural Center in 2008. They include contributions from Protestant and Roman Catholic scholars, and they interact with Barth, Przywara and Thomas Aquinas, as well with as a range of other thinkers and topics. The volume proves helpful for understanding Przywara, Aquinas and the very idea of analogy. Firstly, the volume is very useful in pointing to a subtle reading of Przywara, a reading that in many ways eluded Karl Barth. John Betz offers an analysis of Przywara's project and its theological context, describing the back history of the analogia itself as well as the doctrinal architecture of Przywara's approach. Most illuminating were his reflections on Przywara's reading of Romans 1:21 (p. 52 n. 56) and the calm and sure way in which he demonstrates the a posteriori and exegetical nature of Przywara's argument (p. 55). Przywara seeks to honor the Creator/creature distinction, the results of the fall upon natural human reason, as well as not only the possibility but the actuality of revelation and knowledge of God. In many ways the beauty and power of his project is displayed here. Secondly, a series of essays engage the thought of the angelic doctor and his place in a ressourcement approach to contemporary theology. Reinhard Hütter makes a compelling case that Thomas saw a link between the notion of transcendental analogy and participation in God, for 'to participate is to have partially what another is without restriction' (p. 230). 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Anthony (c.251– 356), the father of anchorite monasticism, and St ... Athanasius, in response...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">... Anthony (c.251– 356), the father of anchorite monasticism, and St ... 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By Howard Pickett</a></div><div class="wp-workCard_item"><span>Journal of The Society of Christian Ethics</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">&lt;jats:p /&gt;</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123840961"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123840961"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123840961; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123840961]").text(description); $(".js-view-count[data-work-id=123840961]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123840961; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123840961']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123840961, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=123840961]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123840961,"title":"Rethinking Sincerity and Authenticity: The Ethics of Theatricality in Kant, Kierkegaard, and Levinas. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2640970" id="books"><div class="js-work-strip profile--work_container" data-work-id="11119599"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11119599/Kierkegaard_Aesthetics_and_Selfhood_The_Art_of_Subjectivity"><img alt="Research paper thumbnail of Kierkegaard, Aesthetics, and Selfhood: The Art of Subjectivity" class="work-thumbnail" src="https://attachments.academia-assets.com/37636651/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11119599/Kierkegaard_Aesthetics_and_Selfhood_The_Art_of_Subjectivity">Kierkegaard, Aesthetics, and Selfhood: The Art of Subjectivity</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Contributing to the debate about Kierkegaard's conception of the aesthetic, Kierkegaard, Aestheti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Contributing to the debate about Kierkegaard's conception of the aesthetic, Kierkegaard, Aesthetics, and Selfhood argues that Kierkegaard's primary concern is to provocatively explore how a self becomes Christian, with aesthetics being a vital dimension for such self-formation. Specifically, he claims that “to exist is an art,” an idea that producing oneself as an ethically responsible person, and in particular a Christian, is the highest aesthetic endeavor. This idea of art as self-production within a grace-filled idea of God’s love argues that each person utilizes three formative capacities to relate to visual and mental images: the imagination, will and passion. These three capacities are interrelated and interdependent, as formation depends on the proper inward relationship between the capacities expressed outwardly in moral action. Specifically, the imagination contains mental representations of visual images. Through imaginative reflection, an image becomes normative. The will chooses the image to redouble, though it is only because of the imagination that any choice is possible. Finally, passion, when formed by this chosen normative image, moves the self towards redoubling it outwardly within one’s existence. As interdependent, all three capacities must rightly relate to Christian truth and each other in order for a self to move towards becoming a Christian. Thus, in order to rightly relate to any visual image, a self must be formed by the image of the true moral exemplar: Christ. <br />Christ’s image serves a teleological, rather than deontological, purpose as the measure and telos of one’s being, and thereby the basis for good action. Imitating Christ is to “redouble” Christ: A self must imagine oneself as Christ’s double, re-creating his narrative as a mental image, will to be it and desire to become in one’s form the ethical content of Christ.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="687daf04c120cfe384a405c04ea55561" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37636651,"asset_id":11119599,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37636651/download_file?st=MTczMzAzMzM5MCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11119599"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11119599"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11119599; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11119599]").text(description); $(".js-view-count[data-work-id=11119599]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11119599; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11119599']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 11119599, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "687daf04c120cfe384a405c04ea55561" } } $('.js-work-strip[data-work-id=11119599]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11119599,"title":"Kierkegaard, Aesthetics, and Selfhood: The Art of Subjectivity","translated_title":"","metadata":{"abstract":"Contributing to the debate about Kierkegaard's conception of the aesthetic, Kierkegaard, Aesthetics, and Selfhood argues that Kierkegaard's primary concern is to provocatively explore how a self becomes Christian, with aesthetics being a vital dimension for such self-formation. Specifically, he claims that “to exist is an art,” an idea that producing oneself as an ethically responsible person, and in particular a Christian, is the highest aesthetic endeavor. This idea of art as self-production within a grace-filled idea of God’s love argues that each person utilizes three formative capacities to relate to visual and mental images: the imagination, will and passion. These three capacities are interrelated and interdependent, as formation depends on the proper inward relationship between the capacities expressed outwardly in moral action. Specifically, the imagination contains mental representations of visual images. Through imaginative reflection, an image becomes normative. The will chooses the image to redouble, though it is only because of the imagination that any choice is possible. Finally, passion, when formed by this chosen normative image, moves the self towards redoubling it outwardly within one’s existence. As interdependent, all three capacities must rightly relate to Christian truth and each other in order for a self to move towards becoming a Christian. Thus, in order to rightly relate to any visual image, a self must be formed by the image of the true moral exemplar: Christ. \r\nChrist’s image serves a teleological, rather than deontological, purpose as the measure and telos of one’s being, and thereby the basis for good action. Imitating Christ is to “redouble” Christ: A self must imagine oneself as Christ’s double, re-creating his narrative as a mental image, will to be it and desire to become in one’s form the ethical content of Christ. \r\n"},"translated_abstract":"Contributing to the debate about Kierkegaard's conception of the aesthetic, Kierkegaard, Aesthetics, and Selfhood argues that Kierkegaard's primary concern is to provocatively explore how a self becomes Christian, with aesthetics being a vital dimension for such self-formation. 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As interdependent, all three capacities must rightly relate to Christian truth and each other in order for a self to move towards becoming a Christian. Thus, in order to rightly relate to any visual image, a self must be formed by the image of the true moral exemplar: Christ. \r\nChrist’s image serves a teleological, rather than deontological, purpose as the measure and telos of one’s being, and thereby the basis for good action. 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