Some S.K. with yer Kaffee
i have had for a while this funny vision-- my pet daydream-- of having a discussion group on some of Soren Kierkegaard's material. Problem is, the only folks nutty enough to leave their warm homes and meet with me in a seedy locale to wade through some of earth's more complicated (and enjoyable, if i may say it) syntactical loop-the-loops, convoluted exposés, and flat-out funny ironies are unshaven chain-smoking "philosophers" who, in the face of an ocean of social repercussions, insist on wearing sleeveless V-neck pullovers. And in spite of the fact (or because of it, as the case may be) that i couldn't possibly care any less what a single one of them might think, i'm confident (from rather a lot of experience) that they tend to have very different motives for their reading than i. So, since i have noone with whom i could get together and have a formal discussion group and bible-study, and since i might be able to talk 20-25% of my readership (depending on whether i have 4 or 5 readers) into actually picking up the books, i thought i'd just liberally poach and reprint big swaths of material from the Princeton Press editions.*
Grasping SK's writing style is sometimes labor-intensive (at least for me)-- he invented, and, to at least some degree formalized his own system of punctuation in order to say what he wanted to say. i've seen entire-page-long sentences without break, parentheses within parentheses, sentences with multiple colons, long parenthetical thoughts with footnotes, and footnotes with parentheses. There may even be some footnotes with footnotes. Moreover, all of his stuff (that i can read, at any rate) is translated from Danish, and translation (i.e., the translator) generally adds another level of verbosity to the mix. But i've found that following SK's cords through the knot to the other end is almost always worthwhile. Sometimes i'll read the same section several times and end up with whole pages underlined, but in stages across the readings. i hope you'll take the time and spend the energy to understand what he says whether you agree with him or not. i look forward to your thoughts.
It isn't my intent to delve very far into SK's history (although it's very colorful and i'd recommend doing so yourself) or even to heavily cross-reference within his own writing, except as it seems necessary for clarity (much of his stuff-- especially his earlier writings-- were written pseudonomously with personalities and beliefs intentionally very different from his own.) It's my belief that he had a profound impact on Dietrich Bonhoeffer's theology much later, and he certainly influenced the thoughts of myriad other thinkers, but for the most part his writings stand without need of apology or the larger context in which they're written. More generally, it isn't my intent to give some sort of "primer" to Kierkegaard at all (go ahead and let out your big sigh of relief, scoffer) or even to pique your interest in him. Rather, i've found that some of the stuff he's written has left such a deep mark on my own thinking that i'd like to toss some of it out to you and see if there's any effect.
Because of the formatting problem i usually get publishing to my blog, and to maintain ease of reading, i'll use a different font to set off quoted material, rather than the standard indentation/ size change. Any square-bracketed material is the translators' clarification exactly as published; anything i have to interject, i'll add as a footnote. (Hong frequently also adds the original Danish word in brackets when it might help the reader get the meaning better, or when a word-play of some sort was intended that doesn't translate well. These i'll omit.) The following is from "Concluding Unscientific Postscript to Philosophical Fragments," from the second part of the book on the Christian as subject as opposed to an objective observer. Lately i've done a lot of raging because of what feels to me like a long, continuous run of simple bad luck, and this bit spoke to me loudly.
The world-historical idea increasingly concentrates everything systematically. What a Sophist once said, that he could carry the whole world in a nutshell, now seems to be accomplished in modern surveys of world history: they are becoming more and more compendious. It is not my intention to point out the comic in this. However, through various thoughts leading to the same goal, I shall attempt to clarify what ethics and the ethical object to in this entire order of things. In our day, it is not a matter of a particular scholar's or thinker's occupying himself with world history; no, the whole age is clamoring for world history. Yet ethics and the ethical, by being the essential stronghold of individual existence, have an irrefutable claim upon every existing individual, an irrefutable claim of such a nature that whatever a person achieves in the world, even the most amazing thing, is nevertheless dubious if he himself has not been ethically clear when he chose and has not made his choice ethically clear to himself. The ethical quality is jealous of itself and spurns the most amazing quantity.
Therefore ethics looks with a suspicious eye at all world-historical knowledge, because this easily becomes a trap, a demoralizing esthetic diversion for the knowing subject, because the distinction between what does and does not become world-historical is quantitative-dialectical. That is also why the absolute ethical distinction between good and evil is world-historically-esthetically neutralized in the esthetic-metaphysical category of "the great," "the momentous," to which the bad and the good have equal access. In the world-historical, an essential role is played by factors of another kind, different from the ethical-dialectical: namely, the accidental, circumstances, that play of forces in which the reshaping totality of historical life absorbs the individual's action in order to transform it into something different that does not directly belong to him. Neither by willing the good to the utmost of his ability nor by willing evil with diabolical collousness is a person assured of becoming world-historical; even in the case of misfortune, it holds true that it takes luck to become world-historical. How, then, does an individual become world-historical? Ethically viewed, he becomes world-historical by accident. But ethics also considers unethical the transition whereby a person abandons the ethical quality in order to try his hand, cravingly, wishfully, etc., at the quantifying other.
An age and a person can be immoral in various ways, but it is also immoral or at least a temptation to consort too much with world history, a temptation that can easily lead a person to want also to be world-historical when the time comes that he himself is going to act. By continually being occupied as an observer of the accidental, that accessorium [addition] by which world-historical figures become world-historical, a person is easily misled into confusing this accessorium with the ethical and easily misled, unhealthily, flirtingly, and cowardly, to being concerned about the accidental, instead, himself existing, of being infinitely concerned about the ethical. Perhaps the reason our age is dissatisfied when it is going to act is that it has been coddled by observing. That is perhaps why there are so many fruitless attempts to become something more than one is by lumping together socially in the hope of impressing the spirit of history numerically. Spoiled by constant association with world history, people want the momentous and only that, are concerned only with the accidental, the world-historical outcome, instead of being concerned with the essential, the innermost, freedom, the ethical.
In other words, continual association with the world-historical makes a person incompetent to act. True ethical enthusiasm consists in willing to the utmost of one's capability, but also, uplifted in divine jest, in never thinking whether or not one thereby achieves something. As soon as the will begins to cast a covetous eye on the outcome, the individual begins to become immoral-- the energy of the will becomes torpid, or develops abnormally into an unhealthy, unethical, mercenary hankering that, even if it achieves something great, does not achieve it ethically-- the individual demands something other than the ethical itself. A truly great ethical individuality would consummate his life as follows: he would develop himself to the utmost of his capability; in the process he perhaps would produce a great effect in the external world, but this would not occupy him at all, because he would know that the external is not in his power and therefore means nothing either pro or contra....
In other words, if a person cannot by his own efforts, in freedom, by willing the good, become a world-historical figure-- which is impossible precisely because it is only possible, that is, perhaps possible, that is, dependent on something else-- then it is unethical to be concerned about it. And when, instead of renouncing this concern and tearing himself loose from its temptation, a person prinks it up with the pious appearance of benefiting others, he is immoral and wants sneakily to insinuate into his account with God the thought that God nevertheless does need him just a little bit. But this is obtuseness, for God needs no human being. How highly embarrassing to be Creator if it turned out that God came to need the creature. On the contrary, God can require everything of every human being, everything and for nothing, since every human being is an unworthy servant, and the ethically inspired person is different from others only in knowing this and in hating and loathing all deception.
*Fear not: i'll roughly cite my sources. All of the quoted matter is from Howard and Edna Hong's translations and arrangements of Soren Kierkegaard's writings.
1 Soren Kierkegaard, Concluding Unscientific Postscript to Philosophical Fragments, trans. and ed. Howard V. and Edna H. Hong (New Jersey: Princeton University Press, 1992), 133-37.
Grasping SK's writing style is sometimes labor-intensive (at least for me)-- he invented, and, to at least some degree formalized his own system of punctuation in order to say what he wanted to say. i've seen entire-page-long sentences without break, parentheses within parentheses, sentences with multiple colons, long parenthetical thoughts with footnotes, and footnotes with parentheses. There may even be some footnotes with footnotes. Moreover, all of his stuff (that i can read, at any rate) is translated from Danish, and translation (i.e., the translator) generally adds another level of verbosity to the mix. But i've found that following SK's cords through the knot to the other end is almost always worthwhile. Sometimes i'll read the same section several times and end up with whole pages underlined, but in stages across the readings. i hope you'll take the time and spend the energy to understand what he says whether you agree with him or not. i look forward to your thoughts.
It isn't my intent to delve very far into SK's history (although it's very colorful and i'd recommend doing so yourself) or even to heavily cross-reference within his own writing, except as it seems necessary for clarity (much of his stuff-- especially his earlier writings-- were written pseudonomously with personalities and beliefs intentionally very different from his own.) It's my belief that he had a profound impact on Dietrich Bonhoeffer's theology much later, and he certainly influenced the thoughts of myriad other thinkers, but for the most part his writings stand without need of apology or the larger context in which they're written. More generally, it isn't my intent to give some sort of "primer" to Kierkegaard at all (go ahead and let out your big sigh of relief, scoffer) or even to pique your interest in him. Rather, i've found that some of the stuff he's written has left such a deep mark on my own thinking that i'd like to toss some of it out to you and see if there's any effect.
Because of the formatting problem i usually get publishing to my blog, and to maintain ease of reading, i'll use a different font to set off quoted material, rather than the standard indentation/ size change. Any square-bracketed material is the translators' clarification exactly as published; anything i have to interject, i'll add as a footnote. (Hong frequently also adds the original Danish word in brackets when it might help the reader get the meaning better, or when a word-play of some sort was intended that doesn't translate well. These i'll omit.) The following is from "Concluding Unscientific Postscript to Philosophical Fragments," from the second part of the book on the Christian as subject as opposed to an objective observer. Lately i've done a lot of raging because of what feels to me like a long, continuous run of simple bad luck, and this bit spoke to me loudly.
The world-historical idea increasingly concentrates everything systematically. What a Sophist once said, that he could carry the whole world in a nutshell, now seems to be accomplished in modern surveys of world history: they are becoming more and more compendious. It is not my intention to point out the comic in this. However, through various thoughts leading to the same goal, I shall attempt to clarify what ethics and the ethical object to in this entire order of things. In our day, it is not a matter of a particular scholar's or thinker's occupying himself with world history; no, the whole age is clamoring for world history. Yet ethics and the ethical, by being the essential stronghold of individual existence, have an irrefutable claim upon every existing individual, an irrefutable claim of such a nature that whatever a person achieves in the world, even the most amazing thing, is nevertheless dubious if he himself has not been ethically clear when he chose and has not made his choice ethically clear to himself. The ethical quality is jealous of itself and spurns the most amazing quantity.
Therefore ethics looks with a suspicious eye at all world-historical knowledge, because this easily becomes a trap, a demoralizing esthetic diversion for the knowing subject, because the distinction between what does and does not become world-historical is quantitative-dialectical. That is also why the absolute ethical distinction between good and evil is world-historically-esthetically neutralized in the esthetic-metaphysical category of "the great," "the momentous," to which the bad and the good have equal access. In the world-historical, an essential role is played by factors of another kind, different from the ethical-dialectical: namely, the accidental, circumstances, that play of forces in which the reshaping totality of historical life absorbs the individual's action in order to transform it into something different that does not directly belong to him. Neither by willing the good to the utmost of his ability nor by willing evil with diabolical collousness is a person assured of becoming world-historical; even in the case of misfortune, it holds true that it takes luck to become world-historical. How, then, does an individual become world-historical? Ethically viewed, he becomes world-historical by accident. But ethics also considers unethical the transition whereby a person abandons the ethical quality in order to try his hand, cravingly, wishfully, etc., at the quantifying other.
An age and a person can be immoral in various ways, but it is also immoral or at least a temptation to consort too much with world history, a temptation that can easily lead a person to want also to be world-historical when the time comes that he himself is going to act. By continually being occupied as an observer of the accidental, that accessorium [addition] by which world-historical figures become world-historical, a person is easily misled into confusing this accessorium with the ethical and easily misled, unhealthily, flirtingly, and cowardly, to being concerned about the accidental, instead, himself existing, of being infinitely concerned about the ethical. Perhaps the reason our age is dissatisfied when it is going to act is that it has been coddled by observing. That is perhaps why there are so many fruitless attempts to become something more than one is by lumping together socially in the hope of impressing the spirit of history numerically. Spoiled by constant association with world history, people want the momentous and only that, are concerned only with the accidental, the world-historical outcome, instead of being concerned with the essential, the innermost, freedom, the ethical.
In other words, continual association with the world-historical makes a person incompetent to act. True ethical enthusiasm consists in willing to the utmost of one's capability, but also, uplifted in divine jest, in never thinking whether or not one thereby achieves something. As soon as the will begins to cast a covetous eye on the outcome, the individual begins to become immoral-- the energy of the will becomes torpid, or develops abnormally into an unhealthy, unethical, mercenary hankering that, even if it achieves something great, does not achieve it ethically-- the individual demands something other than the ethical itself. A truly great ethical individuality would consummate his life as follows: he would develop himself to the utmost of his capability; in the process he perhaps would produce a great effect in the external world, but this would not occupy him at all, because he would know that the external is not in his power and therefore means nothing either pro or contra....
In other words, if a person cannot by his own efforts, in freedom, by willing the good, become a world-historical figure-- which is impossible precisely because it is only possible, that is, perhaps possible, that is, dependent on something else-- then it is unethical to be concerned about it. And when, instead of renouncing this concern and tearing himself loose from its temptation, a person prinks it up with the pious appearance of benefiting others, he is immoral and wants sneakily to insinuate into his account with God the thought that God nevertheless does need him just a little bit. But this is obtuseness, for God needs no human being. How highly embarrassing to be Creator if it turned out that God came to need the creature. On the contrary, God can require everything of every human being, everything and for nothing, since every human being is an unworthy servant, and the ethically inspired person is different from others only in knowing this and in hating and loathing all deception.
When a headstrong person is battling with his contemporaries and endures it all but also shouts, "Posterity, history will surely make manifest that I spoke the truth," then people believe that he is inspired. Alas, no, he is just a bit smarter than the utterly obtuse people. He does not choose money and the prettiest girl or the like; he chooses world-historical importance-- yes, he know very well what he is choosing. But in relation to God and the ethical, he is a deceitful lover; he is also one of those for whom Judas became a guide (Acts 1:16)-- he, too, is selling his relationship with God, though not for money. And although he perhaps reforms an entire age through his zeal and teaching, he confounds existence pro virili [to the very extent of his powers], because his own form of existence is not adequate to his teaching, because by excepting himself he establishes a teleology that renders existence meaningless. 1
*Fear not: i'll roughly cite my sources. All of the quoted matter is from Howard and Edna Hong's translations and arrangements of Soren Kierkegaard's writings.
1 Soren Kierkegaard, Concluding Unscientific Postscript to Philosophical Fragments, trans. and ed. Howard V. and Edna H. Hong (New Jersey: Princeton University Press, 1992), 133-37.
Labels: Kierkegaard
posted by c at 5:49 PM
22 Comments:
Here's a loose quote that I liked, "True ethical enthusiasm consists in willing to the utmost of one's capability but also in never thinking whether or not one thereby achieves something." As believers our concern should not be the desire for greatness ... a very real temptation for disciples of all ages (Matt.20:20-28, especially v.26-28). Jesus was unconcern about status and significance and in the process was given a place of seat of prominence at God's right hand (Ph.2:6-11). And not only Jesus, Martin Luther King, Nelson Mandela, Mother Teresa. These all developed themselves to the utmost of their capability and in the process produced a great effect in the external world because God willed it. Others lived ethically but out of the public eye/without their names being inscribed in the annals of history. One such brave soul, died last week in Cape Town ... our dear sister Abels of 88 years. She lived as nobly and ethical as those mentioned above but God willed for it to happen out of the public arena. If we can do right thing without a consideration of outcome or reward, then we've internalized the ethics of Jesus as taught in the Sermon on the Mount (Matt.6 especially).
I've learnt a couple of new words ... teleology and torpid.
I'm eager to hear your thoughts on S.K.
It is with "difficulty" that I offer these thoughts. Everything is still blocked...
As you know, I really enjoy S.K. (Soren K not Sean K) With him sarcasm is more ubiquitous than peanut butter, but I am often encouraged by his thoughts. More so in his so-called pastoral books.
I am still undecided how effective his "theology" can be among the Christen Dome. I think guys like Ravi Z do little for S.K.'s rep. In R.Z.'s book "Can Man Live Without God?" he calls S.K. a "Mentor to the Skeptics." Ouch. He is printed beside some pretty ugly names in existentialist thought.
I think Bonhoeffer and Kierkegaard both had profound thoughts on Ethics. I would like to iron out some of the "Subjectivity is Truth" ideas that S.K presents.
Thanks for the brain workout.
Thanks for jumping on board, Sean. i've thought about going through and highlighting some stuff that struck me from the section, but there's a lot to it, and it seemed better to let people draw their own conclusions without influence by me or my eyes. But that li'l Abschnitt that you mention is one that i'd highlight; maybe the theme of the book.
"Subjectivity"-- the idea that we as individuals are the only ones we can be concerned about, that in the end each one of us individually stands utterly alone before God-- is maybe the heaviest, most frequent theme with SK. But it seems that subjectivity was also one of Jesus' most frequent themes; he just framed it in different terms. But it seems that the motive behind doing what we do is the mark on us that seperates the Christian from the rest of the world-- and most often it's a mark that only we as individuals and God can see.
i really like this bit:
"In other words, if a person cannot by his own efforts, in freedom, by willing the good, become a world-historical figure...then it is unethical to be concerned about it. And when, instead of renouncing this concern and tearing himself loose from its temptation, a person prinks it up with the pious appearance of benefiting others, he is immoral and wants sneakily to insinuate into his account with God the thought that God nevertheless does need him just a little bit.
i think of how often i've heard, "If i just had a whole ton of money, think of how i could help the poor. Think of what God could do with me then." That seems so clearly wrong, but i could (and do) apply that same tactic in so many other ways, that i am guilty of just the same thing.
J.,
It could be that SK is "the mentor to the skeptics." But i am nothing if not a skeptic. A skeptic is just the antithesis of a believer, and noone can believe something without disbelieving the negation of what they believe in. i doubt that's what Ravi means, but i wonder if he knows what he means. ;)
In the first part of the book he talks about the objective Christian, or what it would be like to try to view Christianity objectively. This works out to be the "scientific Christian" or the apologist. By trying to force the issue, by trying to make objective Christianity work, make apologetics work, he does a very nice job (i thought)of showing it to be so much meaningless excrement. He has certainly been criticized for his views on subjectivity and the "existent individual"--even Bonhoeffer at some point called him something like "hopelessly individualistic." Certainly some of the things he sees Christianity as requiring seem inhumanly difficult, but then, the sort of discipleship that Jesus called people to seemed to many to be inhumanly difficult. Not that its being inhumanly difficult somehow makes what he teaches correct, or the same as what Jesus taught, but there's something that rings very true in his constant call away from the masses and away from the majority, and in reminding people that there is nowhere to hide; that at last we'll, each of us, stand naked and alone before God. and we can try to stand before Him as observers who have watched the truth and approved of it (maybe) or we can stand before Him as subjects having clothed ourselves in the passion of the truth. i don't think (yet at least) that he precisely equates Christianity or the Truth with subjectivity; only he very clearly thinks it isn't possible to be a Christian without subjectivity--i.e., objectively or speculatively. That's not a difficult stance to agree with, but it is a hard one to follow to its end implications. Over. Copy?
I will try to get back on the discussion now. I think I am done Rasslin' in the Baptistry. But you never know.
I pulled Concluding Unscientific Postscript off the shelf a couple of days ago. Only read a page or three... but its open.
It does seem to me that (inline with Kierk) Objectivity is a myth - or at least limited to the Objective One. So the human is relegated to the subjective. However his philosophy that Subjectivity is Truth is just plain provocative.
---
S.K.'s so-called Objective Christian is also his Historico-Critical Christian in other books.
---
In my estimation, S.K.'s greatest contribution was to wrest Christianity out of the metaphysical and ground it in the existential. That is not to say that Christianity has its roots in the seen world but that it manifests itself in our existence. This goes further in explaining the Incarnation than virtually all of the modern theologies.
But I don't really know what the H-E-Double-Hockey-Sticks I am talking about.
Blabber. Blabber.
j
jw,
if yer still out there, sorry for disappearing for so long. i've been going back and forth with Marq T. 'bout monergistic salvation vs. hard determinism. i think mostly i'm only managing to offend him and come across as an unschooled infidel. Which is probably not far off the mark. Anyhow, i'd very much like to keep at this until we have it all worked out or die-- whichever comes first. Also some of the stuff i've been trying to hash out with Marq would probably have a fine bearing on this passage.
Also, it'd kinda be nice to keep this on some specific topic as opposed to Kierkegaard in general. It's almost unfortunate that he's mostly viewed as an "existentialist philosopher" (although it's also mildly incredible seeing as nearly every topic he talks about is rooted in a specifically christian context) because that seems to automatically make him not worth the trouble in the eyes of most theologians. Nevertheless, he doles out some of the best-expressed treatises on christianity and our place with respect to the eternal that i've ever read, as you yourself would probably agree. With those two points in mind, it seems like it'd be freeing and are inviting to just stay on the text and-- as much as possible-- away from the writer (which tactic i like to think he'd advocate anyway.) That way there's no pressure on any of us to know what the eck-hay we're talking about with respect to his personal gross belief. we can just take a statement and see how it compares to what Jesus said on the same matter.
This bit stuck in my craw because it yells loudly against some of the things i bank my life on-- even my faith on in some instances.
It speaks against a "prosperity test" for an ethic, and by extension, i think, for a life of faith, i.e., one's belief-driven way of living. i say all the flippin' time, "If i'm doing what God wants from me in this circumstance, why does it seem to make no difference." Or, "i am playing my cards wrong. i keep acting on faith and i keep getting burned." This passage says that the [world-historical, spendable, glorifying] outcome has nothing whatever to do with the action-- whether done in faith or from a lack of faith, from a Godly motive or from an ungodly motive. But that's counter-intuitive (in a Brittanic, desperately understated sort of way.) It means there's a real effect to a given cause that has no relation at all to the effect-apparent. "Who sinned, this man or his parents, that he should be a twisted-up wretch of a human?" "No one. He's this way so God will be glorified." Fine. But that end-as-means, effect-as-cause way of seeing things is much harder to hold onto when Jesus doesn't immediately come along to untwist us, to de-wretch us. When i judge the rightness of my faith-actions by their outcomes i'm very often led to doubt whether my faith is correct or to question whether God cares one way or the other about what i believe on a given subject. i grow inclined to let my shrewd-as-a-serpent eat my innocent-as-a-dove.
Hi Cody,
I have a couple of minutes of quiet time so I thought I would just write on your blog instead of mine.
Do you get the feeling that much of the regeneration stuff is meant to be understood dialectically?
As is the sovereignty of God.
The Trinity.
Obedience and Grace.
I dont think the Bible is essentially dialectic (by nature) but it sure seems the best way to "answer" some of these difficulties.
Think of the so-called situational ethics.
Of the obedience to a command to cut off your right hand and then the other admonition that self-abasement is of no value against self-indulgence.
We could go on an on.
Of course the dialectic does not say "there is no resolution" or "there is no clear-cut answer."
But what does it say?
Done rambling. Just some thoughts.
See how coherent they be.
JW,
Thank you for spending some time on me. Good to hear from you. That's an interesting question. i'm not at all sure that the bible isn't dialectical-- i.e., to be dialectically understood-- by nature. i'm as certain as i am of anything at all that God is not dialectical, because God is what God is; but it seems that faith along with everything it comprises (namely, everything that we're capable of perceiving: the entirety of reality as far as we're concerned)is dialectical. In other words, our understanding of everything (including God, it would seem) is dialectical (and what are we, meaningfully, outside of our own understanding, our perception?)-- and it seems very much as though it's supposed to be.
That's not to say that reality (i.e., God) is up for discussion or is waiting to be hashed out in order to be. But our understanding does seem to need to remain dialectical if it's to remain alive. Consider what happens when we allow our understanding of e.g. some doctrine or command to become static. Pick one... i dunno... Think of baptism. Look at what happens when folk become absolutely certain of what's happening in baptism. First of all, we-- in our own minds at least-- immediately gain ownership of the outcome. Then one of two things: 1) baptism becomes unnecessary; it's a nicety that's awfully christiany and churchy, a fine thing to do, but certainly not something God needs from us in order to save us. 2) It becomes vital, indispensible, a kind of grip on God's lapel by which we can shake Him 'till He sees things our way. Indeed, it doesn't really matter what direction we go with our understanding of a concept once we allow it to become static; i'm not sure either mode is stronger than the other. Once our understanding becomes static, it becomes for us a lever on God, such that God is somehow compelled to do or be something that we expect. On that view (if it seems correct to you) the wrong isn't in one doctrinal stance or the other, but is in taking the stance; it's in understanding the act or doctrine into a transaction, into a kind of currency with a certain value (that we, with some creative exegesis, assign.)
You mention the sovereignty of God in the same thought-path as the dialectical. It is striking to me that we do even use our static idea of God's sovereignty as a kind of tool. we say, "If God is sovereign, then it means this..." Then we make the command of God less important because He is "sovereign", and couldn't need anything from us for His work.
There's a li'l rambling on my part. Maybe you should get to clarify what you're thinking before i ramble so much.
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The main inhibitive element within the treatment method of Erectile Dysfunction (or ED) has long been the exorbitant cost of prescribed drugs. This irritant has tested an uphill activity for an enormous number of fellas that are not so nicely off and couldn't afford to pay for the high priced medications.
You will find there's affordable solution out there to all these kinds of victims who are unable to expend their hard-earned revenue on purchasing 'luxury' medication. The generic prescription drugs chiefly include identical productive components because the brand name drug.
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Generic Cialis delivers a good selection for the ED victims who tend not to need to - or can not - invest also substantially on acquiring the costly manufacturer medicine. Generic Cialis is made up of tadalafil as its productive component which has revealed far better medical outcomes than Viagra.
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The price of Generic Cialis may differ and may be as little as 30% on the branded drug. The factors at the rear of the minimal expense of generic prescription drugs are numerous but largely not a good deal of R&D has gone into the development of generic medication.
But this practice is strongly opposed by the US FDA. So you will find there's word of caution for all the generic Cialis users - weigh the options before jumping on to generic Cialis!
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The foremost inhibitive element inside the cure of Erectile Dysfunction (or ED) may be the exorbitant cost of prescribed drugs. This irritant has demonstrated an uphill job for an enormous number of males who will be not so very well off and couldn't afford to pay for the pricey medications.
There exists a low-priced alternative out there to all these types of victims who are unable to shell out their hard-earned cash on getting 'luxury' medications. The Generic Prescription drugs present a powerful remedy for your less-privileged segment on the victims. The generic medications largely include precisely the same effective substances as being the brand name drug. The sole big difference will be the inactive materials.
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The fee of Generic Cialis may differ and can be as little as 30% of your branded drug. The explanations driving the minimal price of generic medicines are numerous but principally not a whole lot of R&D has gone into the development of generic medications. As a result, the reduced price of production means lower cost of generic Cialis.
Various websites promote generic Cialis and some even allow the patients to buy generic Cialis online after getting online prescription to the patients. But this practice is strongly opposed by the US FDA. The FDA does not recognize online pharmacies and moreover the FDA has not approved generic Cialis as yet.
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The foremost inhibitive component within the cure of Erectile Dysfunction (or ED) has become the exorbitant cost of prescribed drugs. This irritant has tested an uphill activity for numerous guys who're not so properly off and couldn't manage the highly-priced medications.
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The Generic Medications provide a powerful answer for your less-privileged segment of your victims. The one variance may be the inactive elements.
Generic Cialis gives an efficient choice for the ED victims who tend not to choose to - or can't - shell out far too a lot on obtaining the costly brand name medications. Generic Cialis is made up of tadalafil as its energetic component which has proven much better scientific benefits than Viagra.
Various websites promote generic Cialis and some even allow the patients to buy generic Cialis online after getting online prescription to the patients. So considerably so that you can find entire range of generic Cialis pharmacy that offer you Low-priced Generic Cialis at the doorsteps of your patients. But this practice is strongly opposed by the US FDA.
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The most important inhibitive variable within the procedure of Erectile Dysfunction (or ED) is the exorbitant cost of pharmaceuticals.
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You will find there's inexpensive alternative out there to all these victims who are not able to devote their hard-earned dollars on obtaining 'luxury' medications. The sole variation would be the inactive elements.
Generic Cialis gives you a highly effective selection for the ED victims who will not desire to - or are unable to - shell out much too significantly on obtaining the high priced manufacturer prescription drugs.
The associated fee of Generic Cialis differs and could possibly be as little as 30% with the branded drug.
Various websites promote generic Cialis and some even allow the patients to buy generic Cialis online after getting online prescription for that patients. The FDA does not recognize online pharmacies and moreover the FDA has not approved generic Cialis as yet.
This irritant has verified an uphill job for countless males that are not so very well off and couldn't pay for the pricey medications.
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The causes powering the reduced price of generic medicine are numerous but mostly not a great deal of R&D has gone into the development of generic medications. As a result, the reduced price of production means lower cost of generic Cialis.
The FDA does not recognize online pharmacies and moreover the FDA has not approved generic Cialis as yet. So you will find there's word of caution for all the generic Cialis users - weigh the options before jumping on to generic Cialis!
This irritant has confirmed an uphill undertaking for a large number of adult males that are not so nicely off and couldn't find the money for the highly-priced medications.
The generic medication largely comprise the identical effective components to be the brand name drug.
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Generic Cialis gives you a successful choice for the ED victims who never desire to - or are not able to - shell out far too considerably on obtaining the costly manufacturer medication. Generic Cialis consists of tadalafil as its lively component which has proven improved scientific effects than Viagra. Generic Cialis stays inside the overall body for extended making certain extended durations of delight.
The price of Generic Cialis differs and may very well be as little as 30% with the branded drug. The factors guiding the reduced price of generic medicines are numerous but mainly not a great deal of R&D has gone into the development of generic medication.
So substantially so that there may be entire range of generic Cialis pharmacy that present Low-priced Generic Cialis at the doorsteps in the patients. But this practice is strongly opposed by the US FDA.
The key inhibitive element during the therapy of Erectile Dysfunction (or ED) may be the exorbitant cost of prescribed drugs.
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Generic Cialis gives you a good selection for the ED victims who usually do not would like to - or can not - commit as well a lot on getting the high-priced model prescription drugs.
The fee of Generic Cialis may differ and may very well be as little as 30% from the branded drug. The good reasons at the rear of the very low expense of generic medicine are numerous but largely not a great deal of R&D has gone into the development of generic medication. As a result, the reduced price of production means lower cost of generic Cialis.
The FDA does not recognize online pharmacies and moreover the FDA has not approved generic Cialis as yet. So there exists a word of caution for all the generic Cialis users - weigh the options before jumping on to generic Cialis!
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Generic Cialis gives an efficient choice for the ED victims who usually do not wish to - or simply cannot - shell out as well considerably on paying for the high priced model medicine. Generic Cialis includes tadalafil as its energetic component which includes proven greater medical final results than Viagra. Generic Cialis stays from the human body for very long guaranteeing more time durations of pleasure.
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If sexual intercourse is actually a organic urge, then sustaining sexual wellness is of utmost great importance given it performs an essential function in issues with the soul. enjoy but will also signifies the bodily facet.
Erectile dysfunction or ED is often a health care situation induced mostly because of the hardening on the arteries. And remedy for impotence is becoming far more headache free of charge aided by the introduction of drug remedy pioneered by Pfizer's Viagra. These medicines can readily be procured in the on the web pharmacies.
Cialis is among essentially the most promising medicine during this group. , Cialis has in little or no span obtained the believe in from the people. But it has been doable mainly because of the existence of its energetic component Tadalafil. Tadalafil is effective by comforting the hardened penile arteries which increases move of blood hence facilitating erection. Taken an hour just before sexual action, Cialis stays inside the system for four several hours. But it surely is clearly proposed to check with a health care practitioner about exercise to get effective intercourse and its dosage.
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If 'health is wealth' then sexual health and fitness is definitely the primary for striking psychological stability of the human being. Once we say issues with the heart and soul, it doesn't only make reference to the psychological element of the center i. like but in addition implies the actual physical facet. But impotence will not be an untreatable illness any additional.
Erectile dysfunction or ED is really a health-related situation induced largely as a result of hardening on the arteries. It is a problem when there may be development of deposits for the levels with the penile arteries triggering the erectile tissues prohibit the circulation of blood so stopping erection. But erectile dysfunction isn't an untreatable disorder any longer. Nor are therapies as distressing because it employed to be within the previously times. And treatment method for impotence is now additional problem no cost using the introduction of drug remedy pioneered by Pfizer's Viagra. There are a variety of ED tablets within the industry which might be obtainable which includes supplements like Levitra and Cialis. These medicines can effortlessly be procured in the on line pharmacies.
Cialis is among one of the most promising medicine within this classification. Marketed by Eli Lilly and Co., Cialis has in little or no span obtained the have confidence in in the individuals. Cialis continues to be dependable for rejuvenating the lives of numerous adult males struggling from erectile dysfunction. But it has been attainable mainly because of the existence of its energetic component Tadalafil. Nonetheless it is clearly encouraged to talk to a health care practitioner concerning exercise to possess energetic intercourse and its dosage.
Though the in this particular age of world-wide-web and on-line information and facts, an individual trying to get info can very easily have Cialis info with the countless internet websites devoted to it. Also it is possible to obtain Cialis in the on the internet pharmacies by putting an buy fro the privateness within your residences and in many cases have it sent at your footstep. This process of internet marketing of ED tablets haven't only introduced business enterprise development for your drug sellers but has additionally been a valuable proposition for all people gentlemen who confronted shame in getting ED tablets like Cialis, Viagra and Levitra from over-the-counter pharmacies.
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If 'health is wealth' then sexual well being would be the fundamental for striking psychological equilibrium of the man or woman. Whenever we say issues on the soul, this doesn't only talk about the psychological element of the center i.e. But impotence isn't an untreatable sickness any a lot more.
This can be a ailment when there's development of deposits within the levels on the penile arteries triggering the erectile tissues limit the movement of blood consequently avoiding erection. But erectile dysfunction just isn't an untreatable illness any more. Nor are cures as very painful because it utilized to be inside the before times. There are a selection of ED supplements during the marketplace which have been readily available which include supplements like Levitra and Cialis.
Marketed by Eli Lilly and Co., Cialis has in little or no span obtained the rely on from the shoppers. Cialis may be liable for rejuvenating the lives of numerous gentlemen struggling from erectile dysfunction. But it has been doable due to existence of its effective component Tadalafil. Taken an hour in advance of sexual exercise, Cialis continues to be within the entire body for four hrs.
Also you'll be able to invest in Cialis on the on the web pharmacies by inserting an buy fro the privateness within your properties and in many cases have it shipped at your footstep.
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