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Charles was born and raised in a coal mining town in Southern West Virginia. Learning institutions at Keystone-Eckman, Kimball High, Bluefield State, and the.
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If you would like to get your own custom design, please contact us via email and we will prepare it for you - [email removed by eBay]. Remember that the Odometer will still record the mileage in Km. He was also indirectly influenced by the philosophy of Immanuel Kant. One of Kierkegaard's recurrent themes is the importance of subjectivity, which has to do with the way people relate themselves to objective truths. In Concluding Unscientific Postscript to Philosophical Fragments , he argues that "subjectivity is truth" and "truth is subjectivity.
While objective facts are important, there is a second and more crucial element of truth, which involves how one relates oneself to those matters of fact. Since how one acts is, from the ethical perspective, more important than any matter of fact, truth is to be found in subjectivity rather than objectivity. Many of Kierkegaard's earlier writings from to were written pseudonymously.
In the non-pseudonymous The Point of View of My Work as an Author , he explained that the pseudonymous works are written from perspectives which are not his own: while Kierkegaard himself was a religious author, the pseudonymous authors wrote from points of view that were aesthetic or speculative. One exception to this is Anti-Climacus , a pseudonymous author developed after the writing of The Point of View : Anti-Climacus is a religious author who writes from a Christian perspective so ideal that Kierkegaard did not wish it to be attributed to himself. The pseudonymous authors write from perspectives which are not Kierkegaard's own because some of the philosophy mentioned in this article, may or may not necessarily reflect Kierkegaard's own beliefs.
Just as other philosophers bring up viewpoints in their essays to discuss and criticize them, Kierkegaard assigns pseudonyms to explore a particular viewpoint in-depth, which may take up a whole book or two in some instances, and Kierkegaard, or another pseudonym, critiques that position. For example, the author, Johannes Climacus is not a Christian and he argues from a non-Christian viewpoint.
Anti-Climacus , as mentioned earlier, is a Christian to a high degree and he argues from a devout Christian viewpoint.
Kierkegaard places his beliefs in-between these two authors. Most of Kierkegaard's later philosophical and religious writings from to were written and authored by himself, and he assigned no pseudonyms to these works. Subsequently, these works are considered by most scholars to reflect Kierkegaard's own beliefs. Alienation is a term philosophers apply to a wide variety of phenomena, including any feeling of separation from, and discontent with, society; feeling that there is a moral breakdown in society; feelings of powerlessness in the face of the solidity of social institutions; the impersonal, dehumanised nature of large-scale and bureaucratic social organisations.
For Kierkegaard, the present age is a reflective age—one that values objectivity and thought over action, lip-service to ideals rather than action, discussion over action, publicity and advertising over reality, and fantasy over the real world. For Kierkegaard, the meaning of values has been removed from life, by lack of finding any true and legitimate authority. Instead of falling into any claimed authority, any "literal" sacred book or any other great and lasting voice, self-aware humans must confront an existential uncertainty.
Humanity has lost meaning because the accepted criterion of reality and truth is ambiguous and subjective thought—that which cannot be proven with logic , historical research, or scientific analysis. Humans cannot think out choices in life, we must live them; and even those choices that we often think about become different once life itself enters into the picture.
For Kierkegaard, the type of objectivity that a scientist or historian might use misses the point—humans are not motivated and do not find meaning in life through pure objectivity. Instead, they find it through passion, desire, and moral and religious commitment. These phenomena are not objectively provable—nor do they come about through any form of analysis of the external world; they come about through a direct relationship between one and the external world.
Here Kierkegaard's emphasis is on relationship rather than analysis. Kierkegaard's analysis of the present age uses terms that resemble but are not exactly coincident with Hegel and Marx's theory of alienation. However Kierkegaard expressly means that human beings are alienated from God because they are living too much in the world. Individuals need to gain their souls from the world because it actually belongs to God. Kierkegaard has no interest in external battles as Karl Marx does. His concern is about the inner fight for faith. Let us speak further about the wish and thereby about sufferings.
Discussion of sufferings can always be beneficial if it addresses not only the self-willfulness of the sorrow but, if possible, addresses the sorrowing person for his upbuilding. It is a legitimate and sympathetic act to dwell properly on the suffering, lest the suffering person become impatient over our superficial discussion in which he does not recognize his suffering, lest he for that reason impatiently thrust aside consolation and be strengthened in double-mindedness. It certainly is one thing to go out into life with the wish when what is wished becomes the deed and the task; it is something else to go out into life away from the wish.
Abraham had to leave his ancestral home an emigrate to an alien nation, where nothing reminded him of what he loved — indeed, sometimes it is no doubt a consolation that nothing calls to mind what one wishes to forget, but it is a bitter consolation for the person who is full of longing.
Thus a person can also have a wish that for him contains everything, so that in the hour of the separation, when the pilgrimage begins, it is as if he were emigrating to a foreign country where nothing but the contrast reminds him, by the loss, of what he wished; it can seem to him as if he were emigrating to a foreign country even if he remains at home perhaps in the same locality — by losing the wish just as among strangers, so that to take leave of the wish seems to him harder and more crucial than to take leave of his senses. Albert Camus wrote about the idea of being a stranger in the world but reversed Kierkegaard's meaning.
A stranger for Camus was someone living in the world who is forced to exist in a Christian way even though the individual does not want to be a Christian.
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But Kierkegaard was discussing the Christian who wants to be a Christian living in a world that has abandoned Christianity. Both Camus and Kierkegaard had in common an equal distaste for a Christian Democracy where all are forced to take a positive part in Christianity because freedom of choice would be lacking and in a non-Christian Democracy where none are allowed to take an active part in Christianity. Kierkegaard was against voting about Christianity, for him, Christ was the only authority. Camus called "the existential attitude philosophical suicide.
Now, it is admitted that the absurd is the contrary of hope, it is seen that existential thought for Chestov Lev Shestov presupposes the absurd but proves it only to dispel it. Such subtlety of thought is a conjuror's emotional trick. When Chestov elsewhere sets his absurd in opposition to current morality and reason, he calls it truth and redemption. Hence, there is basically in that definition of the absurd an approbation that Chestov grants it.
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What is perceptible in Leo Chestov will be perhaps even more so in Kierkegaard. To be sure, it is hard to outline clear propositions in so elusive a writer. But, despite apparently opposed writings, beyond the pseudonyms, the tricks, and the smiles, can be felt throughout that work, as it were, the presentiment at the same time as the apprehension of a truth which eventually bursts forth in the last works: Kierkegaard likewise takes the leap.
For sin is what alienates from God. The absurd, which is the metaphysical state of the consciousness of man, does not lead to God. Perhaps this notion will become clearer if I risk this shocking statement: the absurd is sin without God. It is a matter of living in that state of the absurd. I am taking the liberty at this point of calling the existential attitude philosophical suicide.
But this does not imply a judgment. It is a convenient way of indicating the movement by which a thought negates itself and tends to transcend itself in its very negation. For the existential negation is their God. To be precise, that god is maintained only through the negation of human reason. Let me assert again: it is not the affirmation of God that is questioned here, but rather the logic leading to that affirmation.
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Albert Camus, The Myth of Sisyphus and other essays p. The love which covers a multitude of sins in never deceived. When the heart is niggardly, when one gives with one eye and with seven eyes looks to see what one will get in return, then one easily discovers a multitude of sins.
But when the heart is filled with love, then the eye is never deceived; for love when it gives, does not scrutinize the gift, but its eye is fixed on the Lord. When the heart is filled with envy, then the eye has power to call forth uncleanness even in the pure; but when love dwells in the heart, then the eye has the power to foster the good in the unclean; but this eye does not see the evil but the pure, which it loves and encourages it by loving it. Certainly there is a power in this world which by its words turns good into evil, put there is a power above which turns the evil into good; that power is the love which covers a multitude of sins.
When disputes, malice, wrath, quarrels, dissensions, factions fill the heart, does one then need to go far in order to discover the multitudinousness of sin, or does a man need to love very long to produce these outside of himself! But when joy, peace, longsuffering, gentleness, goodness, faith, meekness and temperance dwell in the heart, what wonder, then, that a man, even if he were surrounded by a multitude of sins, remains an alien, a stranger, who understands only a very little about the customs of the country, even if these were explained to him?
Would not this, then, be a covering of the multitude of sins? Love does not seek its own. Love does not seek its own, for there are no mine and yours in love. But "mine" and "yours" are only relational specifications of "one's own"; thus, if there are no mine and yours, there is no "one's own" either. But if there is no "one's own" at all, then it is of course impossible to seek one's own.
Justice is identified by its giving each his own, just as it also in turn claims its own.