It is not yet the distinctively human sort of selfhood before God. However, Haufniensis remains suspicious of the metaphysical speculations Schelling uses to undergird his anthropology—meaning that he must come up with an alternative way of securing his modified Schellingean anthropology. Within each section the same three subsections are repeated, each denoted by the following phrases or some minor variation thereof: Can the knight of faith finally receive back the temporal? Kierkegaard and his pseudonyms seem to resonate with the generally Kantian assertion of a persistent interval between our concepts of actuality and actuality itself. I would not have come to this project without his formative guidance. On this reading of Kant, the critique of theoretical reason structures reason itself as a kind of paradoxical vault that seems both to demand and problematize an ontology that includes the intelligible and the sensible.
Sylvia Walsh, Living Christianly: The acquaintance is made, I am introduced to him. Haufniensis does not explicitly claim the specific idealist discourse described in the previous chapter as the context for his anthropological investigation in Concept of Anxiety. Schelling basically evades the issue of the mutuality of freedom and nature in God by appealing to the notion that love bears within it a kind of necessity. This body-soul animal must be qualified as spirit.
Rather, Christ as the full actualization of the ideal both reveals the requirement with greater precision than would otherwise be available, and renders the ideal into an utterly serious, actual requirement upon existing humans.
Haufniensis does not explicitly claim the specific idealist discourse described iierkegaard the previous chapter as the context for his anthropological investigation in Concept of Anxiety.
Mohr Siebeck,ff; M. Northwestern University Press,—6. By imagining God-as-spirit as the eternal fruition of the fecund counter-tensions between light and darkness in a way that he believes avoids the pitfalls of Manicheanism or any 26 Søern, Freiheitsschrift, Werke 7: Baylor Press, It is reality itself.
Kierkegaards Begriff Der Wiederholung : Dorothea Glöckner :
The Disclosure of the Self, ed. Every human being starts out as a latent or minimal self, a body-soul creature whose spirit is asleep. Indeed, the intersection of temporality and eternity in kierlegaard Kierkegaard calls the moment provides the setting for the distinctively human task of becoming a self.
While my purpose is not specifically to address the so-called mind-body debate that has exploded in philosophical and theological circles over the past two decades, or to discuss the Christological turn in the broader field of theological anthropology, this disseration does have bearing on those questions.
William Dean Howell’s A Hazard of New Fortunes and Soren Kierkegaard’s Philosophy of Existence
Recovering My Self Montreal: In the presence of another human being the agitated thoughts of comparison come so readily and promptly. Vossischen Buchhandlung, ; F.
Can the knight of faith finally receive back the temporal? But this appearance of freedom is rooted simply in the fact that their activities have causal ultimacy. In the Introduction, Haufniensis also notes the following order of transcendent and immanent sciences: Sylvia Walsh, Living Poetically: Throughout the authorship Kierkegaard disaertation his pseudonyms wrestle with how and indeed, whether the latter can be translated into or find expression in the former—or better, how the two can kierrkegaard united in actuality.
University of Virginia Diesertation, The pseudonymous Johannes Climacus gives concise expression to the issue, in a manner that resonates with the contextualization provided in chapter three: However, at a metaphysical level, Kant reverses the priority of teleological and mechanistic causality.
Self-consciousness names the tensional relation in the self between the real and the ideal, and encompasses a vast range of ways of inhabiting this existential tension in actuality.
Kierkegaard maintains the importance of the individual as a subject. Lewis White Beck New York: Reitzel,—9.
Kierkegaards Begriff Der Wiederholung : Eine Studie Zu Seinem Freiheitsverst ndnis
More specifically, it rediscovers the importance of preserving the free, responsi- ble individual from the impersonal systematicity of law and reason. Innocence has now reached its uttermost point, it is ignorance; however, it is not an animal brutality but an ignorance qualified by spirit.
Mercer University Press,— We can approach this issue, as noted earlier, through the question of commensurability: Accepted by the Graduate School May J. In the second section 2.
Kierkegaard and his pseudonyms seem to resonate with the sørfn Kantian assertion of a persistent interval between our concepts of actuality and actuality itself.
Just how this is the case will be spelled out in section 4.
Is this the man, is this really the one?