Abstract This paper considers how SorenKierkegaard in his work "Sickness Unto Death" examines the nature of the human being specifically in terms of Christianity. Kierkegaard was an early proponent of a philosophy that would become Existentialism, expressed as a reaction to the abstract rationalism of Hegel. The paper further discusses that when Kierkegaard refers to the "sickness unto death," he is referring to a lack of awareness of the self, which he says afflicts those who are not Christians. He also refers to the sickness unto death as despair and so as a sickness of the spirit, with the human being described as spirit.
From the Paper "Soren Kierkegaard in his work 'Sickness Unto Death' examines the nature of the human being specifically in terms of Christianity. Kierkegaard was an early proponent of a philosophy that would become Kierkegaard describes the mind as awakening itself to self-awareness by following a series of stages leading to universal consciousness and to Absolute Thought. Those suffering from the sickness unto death do not experience this level of development, of course, for they are beset by a despair that Kierkegaard describes as an "agonizing contradiction, this sickness in the self, everlastingly to die, to die and yet not to die, to die the death. For dying means that it is all over, but dying the death means to live to experience death; and if for a single instant this experience is possible, it is tantamount to experiencing it forever" (Chapter 1 Section C)."
Abstract This paper describes Kierkegaard's basic paradox between Reason and Passion and its ultimate expression. The paper explains that this is the attempt to describe the existence of God, which is the name he gives for the Unknown. The paper illustrates how according to Kierkegaard, it is impossible for human Reason to know or describe the Unknown, yet it is the ultimate goal of Reason. The paper shows how this is what creates the paradox.
From the Paper "The 19th century Dutch philosopher Sen Kierkegaard believed that paradox was integral to a philosopher or thinking man, because it created passion and without both of those, philosophy and thought was meaningless. This created a paradox for the serious philosopher, because reason being a matter of thought and intellect is the opposite of passion, being of feelings and emotions. He believed that paradox created passion, but without passion the thinker could not be inspired to create his philosophy, but that at some point there would be a "collision" of Reason and passion, and that this would be the undoing of one or both of them, because it is in the nature of the paradox of Reason and passion to try to destroy each other. Kierkegaard said, "The supreme paradox of all thought is the attempt to discover something that thought cannot think.""
Abstract The paper analyzes two passages, the first from Nietzsche's "The Gay Science" and the second from Kierkegaard's "Fear and Trembling". The paper examines how the passages present two perspectives on the crisis of individual consciousness and action in terms of its relationship to a higher being or deity in the modern context. The writer shows that the passages from Nietzsche and Kierkegaard display, in light of the texts from which they came, two distinct conceptions of the relationship of man to God.
Abstract The paper discusses how Nietzsche and Kierkegaard, in the two presented passages, both seem to be grappling with the question of who we are as humans and who we are as people of faith. Furthermore, how these two isolations make for a paradox, setting self against the dictates of faith. The paper further discusses how each uses divergent means to communicate their ideas. This essay explores and compares two short passage that both ask "who are we?"
From the Paper "Nietzsche and Kierkegaard in the two presented passages both seem to be grappling with the question of who we are as humans and who we are as people of faith. Furthermore, how these two isolations make for a paradox, setting self against the dictates of faith. Each, however, uses divergent means to communicate their ideas. Kierkegaard's passage in overview suggests that the just life can only be lead if an individual "strips" their interior life, or their self (69). However, he also acknowledges that to do this is to maintain a sense of self."
Abstract The paper analyzes how two passages from the works of the philosophers Nietzsche and Kierkegaard reveal a great deal about how both men understand modern humanity and its relationship with the idea of God. The paper shows how both passages reflect broader issues on this theme from their respective works, and both the differences and the similarities in their understanding of the issues of belief in the modern age.
From the Paper "Friedrich Nietzsche, in his book The Gay Science, looks at the whole issue of belief and the idea of God in a modern context. Nietzsche perceived the issue of belief in God to be central to modern humanity's conception of itself."
Abstract This paper explains that, in "The Sickness unto Death", SorenKierkegaard elucidates how despair is part of the Christian psychological awakening, which the author of this paper believes is similar to the theme and tone of the Book of Ecclesiastes. The paper explains that the risk taking propensity of adolescents and the corresponding consequences, as presented by Erikson's 5th stage of psycho-social development, goes well with Kierkegaard's ideas. The paper also relates that Kierkegaard is advocating for an authentic Christianity, first of all before God and then in front of others. Additionally, the paper relates that Kierkegaard wrote the book as a guide for the understanding of self and the necessity of faith.
From the Paper "Weaknesses in the evangelical world critiqued by Kierkegaard include the fact that many participate in Christian activity and yet do not become a self. Faith, wisdom (and self?) are not arrived at as a 'matter of course". He challenges that "he who defends it (Christianity) has never believed it. If he believes, then the enthusiasm of faith is not a defense - no, it is attack and victory; a believer is a victor" (p. 87). He also discusses sin and from my understanding would not want to place sin in categories or on a hierarchical ladder".
Abstract This paper relates that, in his book "Fear and Trembling", SorenKierkegaard considers Abraham's climbing up the mountains to sacrifice his son, even though Abraham could not understand the command, as an act of blind and ultimate faith. The author points out that the concept of infinite resignation---when the tragic hero tries to make major leaps of faith and hopes to get nothing in return because he believes to have submitted to faith---is used by Kierkegaard in rather negative terms. The paper relates that, compared to infinite resignation, a knight of faith believes that acts of faith must be done repeatedly and regularly, feels that these acts must be "made in virtue of the absurd" and considers that the reward comes in the form of "gaining the finite".
From the Paper "Knight of faith is described as someone who gives up everything for faith but believes to be amply rewarded for all his actions. He is a simple man with an honest and sincere belief that he will be rewarded. Abraham as a knight of faith "The knight of faith is someone who is able to remain fully committed to an absurd action with faith that, as Kierkegaard says, through the absurd the object which was resigned will be granted back through the infinite." Infinite is something that is not within the boundaries of rationale and the phenomenon is unexplainable because when one accepts the repercussions of an action and acts..."
Abstract This paper explains that SorenKierkegaard's philosophical classic, "Fear and Trembling", tells the story of Abraham and Isaac from the Old Testament in a series of versions. The author stresses that Abraham is not a murderer but a man of the faith, as shown in his act of resignation to the absurdity of God and the teleological suspension of the ethical that is its result. The paper relates that Abraham, the "Knight of Faith", obeys God, sacrifices Isaac, but fears God's wrath and dwells with the pain of the loss of the beloved firstborn; but the second, true Abraham is the "Knight of Infinite Resignation", who obeys God in action, but knows in his heart that God is good and something will happen so that he will gain back all he has lost.
From the Paper "Critical to Kierkegaard's thesis of the greatness of Abraham as a "Knight of Infinite Resignation" is the notion of the teleological suspension of the ethical. This refers to the fact that, because it is God's request, Abraham does an action that he knows is wrong. Kierkegaard stresses that merely because God tells Abraham to do something, this does not make the sacrifice of Isaac right. Rather, Abraham agrees to sacrifice his own morality because of his absolute trust, faith, and resignation in the will and the goodness of God. This level of trust is absurd, of course. How will the murder be prevented? But it is also absurd that God would give Isaac to Abraham and Sarah, long after the two were too old to have children."
Abstract This paper examines the work of SorenKierkegaard, "Fear and Trembling". Kierkegaard writes about different stages in life, stages he calls "existence spheres." He describes three such spheres, the aesthetic, the ethical, and the religious, and he suggests that each individual must discover these spheres for him or herself. The author illustrates how for Kierkegaard, the human mind awakens itself to self-awareness in a series of stages leading ultimately to universal consciousness.
From the Paper "When Kierkegaard writes of the quest for self-awareness, he shows how it is an individual process each person pursues in his or her own time, as when he writes, However much one generation learns from another, it can never learn from its predecessor the genuinely human factor. In this respect, every generation begins afresh, has no task other than that of any previous generation, and comes no further, provided the latter hasn't shirked its task and deceived itself. This authentically human factor is passion, in which one generation also fully understands the other and understands itself."
Abstract This paper discusses journalistic ethics, according to the views of philosopher, SorenKierkegaard. It begins with a brief look at the various theories of journalistic ethics that have held sway in the past. The paper then presents cases demonstrating their inadequacies. It then re-examines those cases under the Kierkegaardian system of teleological suspension of the ethical qua journalism and discusses the possible objections to and complications of this approach.
From the Paper "In the organic process through which ethical weeds inevitably sprout wherever civilization ploughs fresh soil, modern society may have broached a new continent. Surely this can be said with respect to journalism. Technological advances, innovative political tactics, and the ever-more competitive relationship between government and press all contribute to a proliferation of ethical dilemmas for which there exists no adequately vigorous effort to account. When the old approaches to journalistic ethics, having never foreseen the complexity our times, prove themselves antiquated, journalists must pursue new ways to understand the ethics of their craft. The answer, I submit, lies in the writings of nineteenth century Danish philosopher Soren Kierkegaard, whose sees the finite nature of ethical dimensions and transcends them through a teleological suspension of the ethical. Before wading into the intricacies of Kierkegaard, though, I would first like to sketch the structure of this essay."
Abstract This paper will discuss the Kierkegaard's thinking on both theology and faith. It will be argued that at the heart of his discussion of both issues is his critique of the inherent weaknesses of traditional theology. It will be seen that Kierkegaard perceived the damage that modern theology - rooted in Scriptural textual analysis - was capable of inflicting upon Christianity. Thus, Kierkegaard argues for a faith based upon paradox and belief instead of reason or theology. The significance of this perspective is that it allows for the existence of faith in a secular age where textually foundationed theology is no longer capable of survival as a coherent tradition.
Abstract This paper discusses the arguments of SorenKierkegaard and C.S. Lewis regarding whether the existence of God can be proven by reason and logic. Kierkegaard's Against Proof in Religion and Lewis' Mere Christianity are the primary sources. The paper concludes that Lewis offers convincing logical proof that God exists.
Abstract This paper on Kierkegaard's "The Sickness Unto Death", focuses primarily upon distinguishing various types of despair ranging along the continuum of consciousness of despair. Unconscious despair in particular is explored in depth.
Tags:Kierkegaard, despair, selfhood, consciousness, God
Abstract This paper discusses Friedrich Nietzsche, SorenKierkegaard, and Fyodor Dostoevsky, who were all for all intents and purposes religious thinkers in a manner of speaking; no less importantly, they were religious thinkers who also placed a great deal of emphasis upon human freedom. The paper will examines the relationship between the faith which animates the writings of these individuals and the heavy emphasis each man places upon freedom. In conclusion, this paper contends that Nietzsche's view of what constitutes freedom is not genuine freedom at all because it makes no allowance for the fact that mental and spiritual freedom (the sort of freedom brought about by peace of mind and by spiritual contentment) is just as important as any other form of freedom, emphasizing the satiation of the physical senses.
Abstract The paper examines Kierkegaard's discussion on Abraham having faith in the test that God placed upon him in terms of sacrificing Isaac. Kierkegaard shows how Abraham had a faith that went beyond this world. This is why Kierkegaard writes that "faith begins precisely where thought stops." (Kierkegaard, p.20) This reality of innate knowledge was connected to Descartes' conception of matter. Descartes saw matter as being separate from consciousness. He believed in innate and universal truth.
