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Lecture

PHL217H1-8

6 Pages
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Department
Philosophy
Course Code
PHL217H1
Professor
Sol Goldberg

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Soren Kierkegaard – Public as Untruth • last time covered his positive teaching about truth – why prefer necessarily subjective truth about subjectivity of truth over objectivist notions of truth like hegel’s • now moving towards ‘negative teaching’  showing special obstacles existing in our time that weren’t there before to individuals acquiring and possessing subjective truth (the only truth that matters for Kierkegaard) o leads us to different sort of untruth  not in ordinary sense an error, compatible with everyday truths  not untruth in Kantian sense of lying and deliberate falsification, different form • 1 – Review: truth is subjectivity and subjectivity is truth o basic claim: TRUTH IS SUBJECTIVITY  this is NOT Truth being subjective (each person has particular perspective, can never be sure if personal view coincides with other people’s views – this isn’t what Kierkegaard is saying) • assertion that objective truth is impossible is different from Kierkegaard who thinks that at some level this is possible in basic, ordinary way • he would agree if you meant correspondence of statements with straightforward reality – this isn’t a problem for him • also that claim doesn’t attain subjectivity Kierkegaard is pushing us towards • problem of modern age is accessing one’s subjectivity o double reflection  • religious, existential context • 1st reflection on statement or proposition (2+2=4) – here there is proposition and you think this proposition is thought • 2nd reflection is on yourself as thinking that statement or proposition – focus on you as thinking rather than content of proposition  notice yourself thinking that thought o changes content of what your thinking and quality of your thinking (the how of the thinking) • not about external reality and your thought agreeing or if you believe they agree – but how this thought does or dosent matter to you • how you must think to appropriate this thought as your own – can it be thought be indifferently and adequately or does it require the utmost passion for you to be thinking it? • This is FORMER definition  but not proper context  real question on this definition is religious or existential truth – whats at stake is something like salvation of your soul • Question about soul and salvation proper context is because something you cannot think about and be indifferent • Shift away from truths of ordinary statements – we have general view of truth as emphasis on surety of our knowledge • Kierkegaard – certainty disappears, so becomes question of value • Williams article -condition of us living together is agreeance and accuracy of reality o Living shared human life, getting along in the world • Kierkegaard – different sort of value, value in the highest sense for him  nothing less than salvation of your soul • Kant – everyone must be ideal member of whole and speak as if to ideal whole  reach some perfect agreement for beliefs among individual members of rational community o Rational accounting sees humans thinking in concert – we must give each other reasons for our beliefs and reach some sort of agreement of what justifiable reason for belief is • Hegel – should this happen, individual disappears • **think about what value does thinking these thoughts have for me individually – what difference does it make if im passionate or indifferent about them or don’t think about thm at all** o decisive – our encounter with selves in effort to think? We want to maybe discover our identity? Truth as subjectivity – not vulgar subjectivity of everyone just having own perspective so not accounting to each other • Kierkegaard - if not accounting to each other its because there is more demanding and serious we give of ourselves to ourselves in how we think • Synonymous with final reckoning with soul salvation, existentially reflected • No way to assimilate notion, or mediate it, with public notion of reason – the kind of subjectivity he is demanding • Truth that is essentially private – if made public it’s a distortion of whats being communicated itself • Defending the Kierkegaard view in a methodical manner – giving up subjectivity – Kierkegaard worrying about communicating in certain way and giving up own subjectivity o How to not give up subjectivity and not falsify this truth o Leaves us wondering is his indirect manner of communication (only way he can communicate this to us) – does he ever succeed, is it possible to communicate this truth to us, does it matter in something that’s always a private matter? • 2 – dedication to “that single individual” o PROBLEM in communication, his dedication to single individual o Kierkegaard contrasts his communicative abilities as author to public – doing something different, contrasting his ability with gods necessa
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