By Kierkegaard, Søren; Kierkegaard, Søren; Kierkegaard, Soren Aabye; Come, Arnold Bruce; Kierkegaard, Søren
Kierkegaard as Humanist is an intensive research of Kierkegaard's strategies of self, freedom, risk, and necessity. themes tested comprise the basic and carrying on with duality of the self, the method through which the self turns into self-consciousness, freedom because the dialectical rigidity among necessity and danger and among temporality and eternity, the indeterminate/determinate bounce 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 process and precise from these Kierkegaardian fabrics which are truly theological in a Christian experience; he concludes that Kierkegaard's anthropological ontology is self sustaining of his Christian theology
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Extra info for Kierkegaard as humanist : discovering my self
Sample text
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.
One cannot do 14 Journals, 6137; vni 1 A 652. 12 My Self: An Overview the one without doing the other simultaneously. In other words, his anthropological ontology integrally includes a "religious" dimension. l6 At the end of these opening six paragraphs he names this "other" as "the power that established it [the self]". " The question remains: in spite of his own convictions and his intentions in his writings, are Kierkegaard's anthropology and theology really inseparable? It was one of the keenest interests in the writing of this book to search for an honest answer to this question.
What is this something interior and hidden? Kierkegaard gives a very direct answer. Later in Sickness he says, "The self is composed of infinitude and finitude. But this synthesis is a relation, and a relation which, even though it is derived, relates to itself, which is freedom. The self is freedom. "'3 So "relating to itself" is the freedom, the choosing which the relation gets involved in and which disturbs its immediacy when, out of the opposition of finitude and infinitude, there emerges awareness of possibilities which have not yet been actualized in the relation.