Esistenzialismo di kierkegaard biography

While the aesthetic stage focuses on pleasure and the ethical on duty, the religious stage represents a deeper commitment that transcends both. Through a fictional narrative involving characters at various life stages, Kierkegaard challenges readers to confront their beliefs, commitments, and spiritual pursuits. In this work, written under the pseudonym Johannes Climacus, Kierkegaard critiques systematic philosophy, especially that of Hegel, which he sees as neglecting individual existence.

He argues for a subjective approach to truth, emphasizing that truth is found in personal experience rather than objective analysis. This work expands on the existential theme that understanding reality requires personal engagement and cannot be reduced to abstract systems. He argues that true love is not based on romantic or self-serving desires but is a commitment to care for others unconditionally, as prescribed in Christian teachings.

His emphasis on subjectivity, personal responsibility, and authenticity remains relevant to discussions of freedom, identity, and faith. Through his reflections on choice, faith, love, and authenticity, Kierkegaard challenges us to engage deeply with our beliefs, to make conscious decisions, and to embrace the tension between doubt and faith.

Key themes : Choice and commitment : For Kierkegaard, living authentically requires an individual to commit to a path. Therefore it is possible, as Johannes de Silentio argues was the case for Abraham the father of faiththat God demand a suspension of the ethical in the sense of the socially prescribed norms. This is still ethical in the second sense, since ultimately God's definition of the distinction between good and evil outranks any human society's definition.

The requirement of communicability and clear decision procedures can also be suspended by God's fiat. This renders cases such as Abraham's extremely problematic, since we have no recourse to public reason to decide whether he is legitimately obeying God's command or whether he is a deluded would-be murderer. Since public reason cannot decide the issue for us, we must decide for ourselves as a matter of religious faith.

Esistenzialismo di kierkegaard biography: at that time immediately

Kierkegaard styled himself above all as a religious poet. The religion to which he sought to relate his readers is Christianity. The type of Christianity that underlies his writings is a very serious strain of Lutheran pietism informed by the dour values of sin, guilt, suffering, and individual responsibility. Kierkegaard was immersed in these values in the family home through his father, whose own childhood was lived in the shadow of Herrnhut pietism in Jutland.

For Kierkegaard Christian faith is not a matter of regurgitating church dogma. It is a matter of individual subjective passion, which cannot be mediated by the clergy or by human artefacts. Faith is the most important task to be achieved by a human being, because only on the basis of faith does an individual have a chance to become a true self.

This self is the life-work which God judges for eternity. Anxiety or dread Angest is the presentiment of this terrible responsibility when the individual stands at the threshold of momentous existential choice.

Esistenzialismo di kierkegaard biography: SAK, un evento di rilevanza

Anxiety is a two-sided emotion: on one side is the dread burden of choosing for eternity; on the other side is the exhilaration of freedom in choosing oneself. But the choice of faith is not made once and for all. It is essential that faith be constantly renewed by means of repeated avowals of faith. There is only the individual's own repetition of faith.

This repetition of faith is the way the self relates itself to itself and to the power which constituted it, i. Christian dogma, according to Kierkegaard, embodies paradoxes which are offensive to reason. The central paradox is the assertion that the eternal, infinite, transcendent God simultaneously became incarnated as a temporal, finite, human being Jesus.

Esistenzialismo di kierkegaard biography: The present compilation supplements

There are two possible attitudes we can adopt to this esistenzialismo di kierkegaard biography, viz. What we cannot do, according to Kierkegaard, is believe by virtue of reason. If we choose faith we must suspend our reason in order to believe in something higher than reason. In fact we must believe by virtue of the absurd. Much of Kierkegaard's authorship explores the notion of the absurd: Job gets everything back again by virtue of the absurd Repetition ; Abraham gets a reprieve from having to sacrifice Isaac, by virtue of the absurd Fear and Trembling ; Kierkegaard hoped to get Regine back again after breaking off their engagement, by virtue of the absurd Journals ; Climacus hopes to deceive readers into the truth of Christianity by virtue of an absurd representation of Christianity's ineffability; the Christian God is represented as absolutely transcendent of human categories yet is absurdly presented as a personal God with the human capacities to love, judge, forgive, teach, etc.

Kierkegaard's notion of the absurd subsequently became an important category for twentieth century existentialists, though usually devoid of its religious associations. According to Johannes Climacus, faith is a miracle, a gift from God whereby eternal truth enters time in the instant. This Christian conception of the relation between eternal truth and time is distinct from the Socratic notion that eternal truth is always already within us — it just needs to be recovered by means of recollection anamnesis.

The condition for realizing eternal truth for the Christian is a gift Gave from God, but its realization is a task Opgave which must be repeatedly performed by the individual believer. Crucial to the miracle of Christian faith is the realization that over against God we are always in the wrong. That is, we must realize that we are always in sin.

This is the condition for faith, and must be given by God. The idea of sin cannot evolve from purely human origins. Rather, it must have been introduced into the world from a transcendent source. Once we understand that we are in sin, we can understand that there is some being over against which we are always in the wrong. On this basis we can have faith that, by virtue of the absurd, we can ultimately be atoned with this being.

Kierkegaard is sometimes regarded as an apolitical thinker, but in fact he intervened stridently in church politics, cultural politics, and in the turbulent social changes of his time. His earliest published essay, for example, was a polemic against women's liberation. It is a reactionary apologetic for the prevailing patriarchal values, and was motivated largely by Kierkegaard's desire to ingratiate himself with factions within Copenhagen's intellectual circles.

This latter desire gradually left him, but his relation to women remained highly questionable. One of Kierkegaard's main interventions in cultural politics was his sustained attack on Hegelianism. Hegel's philosophy had been introduced into Denmark with religious zeal by J. Heiberg, and was taken up enthusiastically within the theology faculty of Copenhagen University and by Copenhagen's literati.

Kierkegaard, too, was induced to make a serious study of Hegel's work. While Kierkegaard greatly admired Hegel, he had grave reservations about Hegelianism and its bombastic promises. Hegel would have been the greatest thinker who ever lived, said Kierkegaard, if only he had regarded his system as a thought-experiment. Instead he took himself seriously to have reached the truth, and so rendered himself comical.

Kierkegaard's tactic in undermining Hegelianism was to produce an elaborate parody of Hegel's entire system. The pseudonymous authorship, from Either-Or to Concluding Unscientific Postscriptpresents an inverted Hegelian dialectic which is designed to lead readers away from knowledge rather than towards it. This authorship simultaneously snipes at German romanticism and contemporary Danish literati with J.

Heiberg receiving much acerbic comment. This intriguing pseudonymous authorship received little popular attention, aimed as it was at the literary elite. So it had little immediate effect as discursive action. Kierkegaard sought to remedy this by provoking an attack on himself in the popular satirical review The Corsair. Kierkegaard succeeded in having himself mercilessly lampooned in this publication, largely on personal grounds rather than in terms of the substance of his writings.

The suffering incurred by these attacks sparked Kierkegaard into another highly productive phase of authorship, but this time his focus was the creation of positive Christian discourses rather than satire or parody. Eventually Kierkegaard became more and more worried about the direction taken by the Danish People's Church, especially after the death of the Bishop Primate J.

He realized he could no longer indulge himself in the painstakingly erudite and poetically meticulous writing he had practised hitherto. He had to intervene decisively in a popular medium, so he published his own pamphlet under the title The Instant. This addressed church politics directly and increasingly shrilly. There were two main foci of Kierkegaard's concern in church politics.

Esistenzialismo di kierkegaard biography: Esistenzialismo e, in generale, della sensibilità

One was the influence of Hegel, largely through the teachings of H. Martensen; the other was the popularity of N. Grundtvig, a theologian, educator and poet who composed most of the pieces in the Danish hymn book. Grundtvig's theology was diametrically opposed to Kierkegaard's in tone. Grundtvig emphasized the light, joyous, celebratory and communal aspects of Christianity, whereas Kierkegaard emphasized seriousness, suffering, sin, guilt, and individual isolation.

Kierkegaard's intervention failed miserably with respect to the Danish People's Church, which became predominantly Grundtvigian. His father died in and this seems to have been esistenzialismo di kierkegaard biography in causing him to commit to finishing his formal studies and in was awarded a Magister Doctoral degree in Theology. In September he became engaged to be married to Regine Olsen, who was then seventeen years old and a daughter of a member of the Danish parliament.

In the event, however, he had second thoughts based on his own complex, brooding, personality. Although he had genuine feelings for Regine he seems to have felt that his strong philosophic vocation was too powerful and rendered him unsuitable for married life. He therefore withdrew from the engagement in the autumn of Regine Olsen later married, happily, elsewhere.

His genuine feelings for her led him to specifically mention the whole episode in some of his books - he even, later in life, dedicated all his works to her. Kierkegaard also chose not to follow another path in life to which he had seemed directed - he decided that he would not put himself forward for ordination as a Lutheran minister.

The fact that he had been left fairly well off through the bequests in his father's will allowed him to devote himself to philosophising and to writing. Kierkegaard's philosophy - existentialism " He himself used the terms existential and existentialism in relation to his philosophisings, his heartfelt view was that life, existence, in all its aspects was subjective and ambiguous.

Philosophy was seen as an expression of an intensely and courageously examined individual existence - an expression that was, hopefully, free from illusion. The weight of that promise became the anchor that inevitably disrupted his love life. He broke off his engagement with Regine and then moved to Berlin. The next ten years were the most productive years of his life.

Inhe published six of his works. One of them was Fear and Trembling, where he describes in detail a topic that he would continue to talk about in his other works: his love for Regine. In this particular piece, he explores his guilt, pain, and the devotion to his religion. That same year, he returned to Copenhagen and found out that Regine had just married Frederik Schlegel.

The cause of his death was never clear. He suffered from a type of disability and from a lot of other health issues. And another interesting detail about his last days shows us the deep love he felt for Regine, since he included her in his will.