And yet eternity is always extrinsic, a divine address from without, rather than some aspect of the immanent development of spirit. It relates itself as anxiety. But the rower who resolutely turns her back to the goal is paradoxically closest to the goal. It does not comprise faith but it points the way. According to Greve, this capacity places him at the verge of transcending the limits of the aesthetic existence, [10] yet March cannot do the final step. For now, let it suffice to say that in such cases, the human being truncates her existence. In short, the eternal both grants the human self establishing the human animal as a latent or dreaming spirit and generates the conditions and context— consciousness, freedom, and historical endurance—for the task of becoming a self.

The human alone can determine himself. Yet as it often happens, more subtle implications become apparent when the novel is given some deeper thought. Here we find anxiety—the phenomenological attendant of freedom—introduced as a fundamental aspect of human experience. Pennsylvania State University Press, ,—4. Accepted by the Graduate School May J. But the satisfaction of Atonement means that you step aside and he takes your place. Come, Kierkegaard as Theologian:

Framing the Christian enactment of penitential confession as a way for humans caught in temporality to make time for eternity, Kierkegaard begins by establishing the utter asymmetry of time and eternity.

Mercer University Press,85— This is, for Schelling, the very definition of finitude—the fact that the proper union of the two principles is not eternally realized, but rather must be accomplished.

March does not destroy enjoyable moments in the strictest sense of the word but rather continually dampens the pleasure – be it in the train to New York, when a literary idea is ruined at the moment when its commodifying quality is detected, [11] or on the eve of the dinner at Dryfoos’s, when March ironically praises the unity of the contributors of Every Other Week as long as these do not listen to one another, [12] or on many other occasions. And yet, Kierkegaard has already made it clear that the development of spirit is not a natural, causally-predetermined outgrowth of body-soul existence.


The basic ontological difference i.

Kierkegaards Begriff Der Wiederholung : Dorothea Glöckner :

The social realm is, at best, a secondary aspect of the lenient pole in the Christian dialectic of existence which I describe in chapter five. Accepted by the Graduate School May J. Yet chance or Howells perceiving the possibilities of the chance world helps March to almost recover by happy circumstances. Likewise, Haufniensis interprets hereditary sin i. Rodopi,27— Sylvia Walsh, Living Christianly: But for now it is sufficient to signal the importance of the notions of commensurability and transfiguration, and to prepare the reader for their repeated occurrences throughout what follows.

Consciousness of the self as both embedded in reality and yet open to ideality leads directly to the idea that how the self will inhabit actuality is in fact the responsibility of the reflective self. Pro and Contra Autonomy. Don Giovanni simply is what he is, without deliberation or choice.

dissertation zu søren kierkegaard

By giving expression to it, for that which is given expression is always presupposed. But, third, this sheer presence must not be allowed to dissolve into a mythological, poetic abstraction—the prototype must maintain its concreteness, its existential quality. My concern is that these other relationships are not ultimately constitutive of the human self, but are rather concessions to our weakness, our inability to stand before God.

Gregor Malantschuk and N. The moment is that ambiguity in which time and eternity touch each other, and with this the concept of temporality is posited, whereby time constantly intersects eternity and eternity constantly pervades time.


dissertation zu søren kierkegaard

For Kierkegaard it goes without saying that the individual is the ‘bottle-neck through which history develops’ [2]. Creation is free but dissertatiom, and humans are graciously tasked by their Creator with accomplishing in a creaturely manner what God accomplishes eternally: That evil does in actuality arise is only the non-necessary and yet apparently unavoidable product of finite human freedom.

Every human being starts out as a latent or minimal self, a body-soul creature whose spirit is asleep. As sinners, all humans are always already in a state of infinite debt, having already fallen short of the kind of truly spiritual existence exemplified by Christ. Schelling, Freiheitsschrift, Werke 7: Jochem Hennigfeld and Kierkegaafd Stewart, vol. Come, Kierkegaard as Humanist: Each of them has guided my thinking—and will continue to do so.

William Dean Howell’s A Hazard of New Fortunes and Soren Kierkegaard’s Philosophy of Existence

Princeton University Press, Pete Candler, thank you for showing me my theological home. However, only a complete analysis of all characters would really do justice to the depths of psychological insight the two authors reveal. Schaller 78 [8] This technique appears to me comparable to the dissertatiln the Hebrews applied when compiling the Old Testament. That there is forgiveness of sins, something he acquired for us, she makes into truth, she who loved much.

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