Being and existence in Kierkegaard's pseudonymous works by Kierkegaard, Søren; Kierkegaard, Søren <> - Et l'ontologie;

By Kierkegaard, Søren; Kierkegaard, Søren <> - Et l'ontologie; Kierkegaard Søren; Elrod, John W.; Kierkegaard, Søren

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J. B. Bailey (New York: Harper and Row, 1967). « Hegel, The Logic, pp. 119-120. 52 Hegel, The Phenomenology of Mind, pp. 149-179. PART ONE: KIERKEGAARD'S ONTOLOGY relationships on this initial and lowest level of experience leads to an understanding of a fixed and necessary order of things which simply are self-identical and stand in external relations to each other. 53 Furthermore, knowledge does not stop here, for each concept, when taken as an abstract, self-identical concept, breaks down in its inadequacy.

We shall see how the individual's attempts to ac­ tualize himself as a synthesis gives rise to the possibility of religious existence. " His doctrine of the self lays the ontological foundation for the possibility of a variety of modes of existence, including Christianity. I do not mean to imply here that given his in­ terest in ontology Kierkegaard is not a thinker who is vitally interested in Christianity. He most certainly is. The only 1» CUP, p. 554. PART ONE: KIERKEGAARD'S ONTOLOGY claim which I wish to make here is that his understanding of Christianity and his ontology are formally distinct.

Within this fundamental structure, existence has three different meanings. In the first instance, existence (Tilvaerelse) designates the real, concrete, temporal, con­ tingent being of human existence. In the second sense, exist­ ence (Eksistens) refers to the abstract concept of existence. That is to say the idea of existence itself exists but as neces­ sary and ideal. But the concept, existence, is an ideality, and the diffi­ culty is precisely whether existence is absorbed in the concept. .

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