Kierkegaard and the Concept of Revelation by Steven M. Emmanuel

By Steven M. Emmanuel

Amassing jointly some of the strands of Kierkegaard's proposal - his figuring out of the connection among religion and cause, the relevance of historic wisdom to religion, the character of spiritual conversion, the idea that of fact, the bounds of non secular authority, and the dialectic of spiritual verbal exchange - Emmanuel creates a clean and unified standpoint on Kierkegaard's non secular place. via revealing the interior connections among what are frequently perceived as attention-grabbing yet discrete facets of Kierkegaard's advanced authorship, this learn presents the 1st complete interpretation of Kierkegaard's view of Christian revelation and the significant significance of that idea for realizing the improvement of his spiritual philosophy.

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27 The most decisive form of this movement is the act of repentance, which is possible only in the encounter with the God-man of the incarnation. Whereas Kierkegaard defines actuality as a synthesis of possibility and necessity which is constituted in freedom, Hegel maintains that the possible is the actual, and that freedom must be subsumed under the category of necessity. "28 By mediating existence in the timeless categories of logical thought, Hegel undermines the radical freedom of the individual, and hence the possibility of authentic selfhood.

20 To the foregoing objection it might be replied that philosophy, as a science, is a corporate activity. "21 But Kierkegaard anticipates this move. For what, he asks, are the categories which "mediate between the individual and world-process, and who is it again who strings them all together on the systematic thread? "22 Kierkegaard's question draws our attention once again to the curious relationship between the individual and the system. A more serious objection is that the Hegelian speculative view is inconsistent with the Christian understanding of human nature and existence.

33 The suprarationalist interpretation has been criticized, however, on the grounds that it is too heavily dependent upon Kierkegaard's later journal < previous page page_45 If you like this book, buy it! next page > < previous page page_46 next page > Page 46 entries. g. in the Fragments) and what he says about that concept in his later writings. In the next section I shall attempt to show that there is in fact substantial agreement between these two accounts. Reexamining The Absolute Paradox The view Kierkegaard presents of the absolute paradox in the later writings may be characterized briefly as follows: (i) it is 'paradoxical' in some meaningful sense of the term; (ii) it is 'absolute' in some meaningful sense of the term; (iii) it is not a logical contradiction; and (iv) it is such that it can be believed by faith.

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