By E. D. Klemke (auth.)
In this quantity, i've got given cognizance to what I deliberate to be many of the imperative difficulties and subject matters within the philosophical considered SjiSren Kierkegaard. the various chapters were formerly submit ed yet have been revised for his or her visual appeal right here. Others have been written expressly for this ebook. i've got attempted to target concerns that have now not been commonly handled or emphasised within the scholarship on Kierkegaard aside from the writings of David Swenson and Paul L. Holmer to which (and to whom) i'm tremendously indebted. many of the positions for which i've got argued during this quantity (especially in Chapters IV and V) should be arguable. i'm thankful to all those that enabled me to hold out or inspired me in my stories of Kierkegaard or who assisted with reference to the learn for or guidance of this quantity. between those are: Professors Paul L. Holmer, F. Arthur Jacobson, and Dennis A. Rohatyn; Dean Wallace A. Russell and vice chairman Daniel J. Zaffarano of Iowa kingdom University.
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Extra resources for Studies in the Philosophy of Kierkegaard
And, of course, statements of this kind are also only probable. But, at least, one would know what to look for as evidence by which to assess some "degree" of probability. (b) Other historical statements are more difficult to confinn. Examples are: 'Jesus healed paralytics instantaneously', or 'Jesus arose from the dead', etc. Perhaps, in practice, such sentences cannot be verified. But they are certainly not unverifiable in principle. Again, one would know what to look for if one had been there at the time of the supposed resurrection, or the healings.
It is the individual and not mankind who receives the imperative (a selfimposed imperative) to exist ethically. Not only is the ethical requirement imposed upon each individual, but when the ethical requirement judges, it judges each individual by himself. This is so because the ethical is internal to each individual. It has as its loeus the being or selfhood of each individual. Therefore, it cannot be observed or judged by an outsider. " Before the ethicallife of a person became a reality to hirn, he was able to know it in a conceived form, as a possibility.
37 I t does not bring knowledge, or a higher degree of obiective certainty. 38 Or sometimes he calls it "immediacy after reflection," not before reflection. 39 Immediacy before reflection is sensory experience of God. " Christianity posits immediacy of an ethical, behavioral sort after reflection. Faith occurs after doubt and despair. 41 This is why Christianity presupposes a second birth,42 a man's highest transformation of himself, which is his ultimate truth. 43 v We have reached the crux of the matter now.