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Additional info for The Gurdjieff Teachings: a Practical System of Instruction for Attaining Higher Consciousness Through Self-Awareness

Sample text

9 This is thus related to our discussion, in the previous chapter, of being condemned ethically by one’s self-forgetfulness. In order to see the ways in which some of Climacus’s central concerns are similar to those Cavell sees in moral perfectionism, first consider what Cavell calls ‘the aesthetic aspect of (moral) judgement’ (CHU xxxi). What does this puzzling phrase mean? e. 10 Compare, in this respect, Climacus’s continual insistence that we need to consider ‘what it means to be a human being’ not in general terms (as even a ‘speculative philosopher’ might do), but ‘what it means that we, you and I and he, are human beings, each one on his own’ (CUP 120).

Only a certain kind of reader – one with a philosophical bent – is likely to wade through the notoriously dense text of Philosophical Fragments. And while, in comparison, there is more in the way of ‘light relief’ in the Postscript,17 the reader faces great swathes of dense argumentation here too. ) A work that is going to attack speculative philosophy appears prima facie to be a work of speculative philosophy. Could it be that by such ‘deceptive’ techniques Kierkegaard (via Climacus) initially is accepting the Hegelian’s ‘money’ as being ‘good’?

The point here – and it is one of the Postscript’s most important claims – is that ‘objectivity’ – the manner of relationship appropriate to world history (or abstract thinking, or mathematics) – will not do for one’s relationship to the ‘infinite concern’ with oneself demanded by the ethical and by Christianity, and that an excessive concern with the ‘objective’ over the ‘subjective’ brings with it the dangers of ethical evasion already discussed. Climacus claims that ‘the objective orientation … wants to turn everyone into an observer’ (CUP 133), and he suspects that such an attitude ‘wants to avoid the pain and crisis of decision’ (CUP 129).

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