Kierkegaard as humanist : discovering my self by Kierkegaard, Søren; Kierkegaard, Søren; Kierkegaard, Soren
By Kierkegaard, Søren; Kierkegaard, Søren; Kierkegaard, Soren Aabye; Come, Arnold Bruce; Kierkegaard, Søren
Kierkegaard as Humanist is an intensive research of Kierkegaard's techniques of self, freedom, risk, and necessity. subject matters tested contain the fundamental and carrying on with duality of the self, the method during which the self turns into self-consciousness, freedom because the dialectical stress among necessity and danger and among temporality and eternity, the indeterminate/determinate jump as freedom's shape, and love as freedom's content material. Come unearths in Kierkegaard's writings an anthropological ontology that's derived by way of a phenomenological approach and detailed from these Kierkegaardian fabrics which are in actual fact theological in a Christian feel; he concludes that Kierkegaard's anthropological ontology is self sustaining of his Christian theology
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Additional info for Kierkegaard as humanist : discovering my self
14 My Self: An Overview meant by each of these and how they are related will require considerable analysis later on. " It must at least be noted here that Kierkegaard does not treat this question, in any systematic way, in Sickness. But here he gives the very concise answer drat disrelation occurs in and despair comes out of die self, the spirit, as a relation which relates to itself. That is to say, their source lies in human freedom and its responsibility. This failure of human freedom Kierkegaard has already analysed and depicted in great detail in The Concept of Anxiety.
The key statement in the above quotes is this: "Sensuousness psychically determined is not opposition [Modsatning] ... " Because there is no opposition in it, the relation between psyche and sense is a negative unity. Why "negative"? Because this immediacy blocks the emergence of consciousness of that self which is not yet, blocks the awareness of the task of becoming one's self. Here Kierkegaard typically reverses Hegelian language: any harmony or unity that involves the "mediation" and "annulment" of opposites and contradictions is "negative" because it prevents or destroys authentic human selfhood.
So Kierkegaard makes the radical assertion that each one of the dyad "constantly is its opposite" (det Ene bestandigt er sit Modsatte). The force of the "is" means: you never have the one without the other. " And the orientation of this synthesis toward selfhood is so ontologically inherent 16 The Concept of Anxiety, p. 39; (KW 8:43); sv 6:137; (4:315). 17 Sickness, pp. ; (KW 19:30); sv 15:87; (11:143). My Self: A Synthesis of Two 27 that it is irresistible and indestructible. So the unity, the self as the third, is already present but asleep or dreaming, as a potentiality.