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PHIL 375 - Kierkegaard

3 Pages

Course Code
PHIL 375
Susan Judith Hoffmann

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Intro to Postscripts Kierkegaard was “a declaration of independence, not only from the reigning Hegelianism of S.K.' s time and locality, but also from the whole tradition of rationalistic, 'systematic' thought.” “Hegel, he maintained, was essentially a comic figure.” “All this time we have been looking for truth in the object of apprehension – the 'what' of thought; suppose now that we look for it in the 'how,' i.e. in the subject's relationship to what he thinks. The minute we do this we see that there is a kind of relationship of which we may say with absolute certainty that the individual who is in this relationship to an object is 'in the truth,' even though the object to which he is so related may turn out to be an untruth. If a man, knowing no better, worships an idol, but does it with absolutely sincerity and the whole 'passion' of his being, he is nearer the truth than the enlightened individual who has a correct knowledge of God, but holds this knowledge at second-hand and remains unmoved by it. With this ethical, personal kind of truth in mind, Kierkegaard boldly proclaims his thesis: truth is subjectivity.” “Since truth lies in the 'how' of the subject's relationship, the fullest truth attainable by human beings will be that relationship in which the subjective element – the passion with which one holds to an object – reaches its highest intensity.” Thesis Attributable to Lessing “System and finality are pretty much one and the same.” A: A logical system is possible. Such a system must be void of anything that is. Hence, Hegel's introduction of movement into logic, is a sheer confusion of logical science. “Surely it is strange to make movement fundamental in a sphere where movement is unthinkable... nothing must then be incorporated in a logical system that has any relation to existence.” Hegel's system is said to begin with the immediate; that is, without thought or reflection and with no presuppositions. How is this done? If the System is presumed to come after existence, by which a confusion with an existential system may be occasioned, then the System is of course ex post facto, and so does not begin immediately with the immediacy with which existence began.” To reach a begin, one would use the process of reflection. But how to stop reflection? Reflection is infinite; that is, it cannot stop itself. But stopping it with anything else violates the immediacy with which the system begins. If one defi
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