Kierkegaard 2

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Kierkegaard 2

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• 1. Recapitulation subjectivity, the relation of
  an I to their own life.
• 2. Forms of subjectivity
• a) The aesthetic meaning given in love of
  finitude. Hence meaning can be destroyed by what
  happens in time.
• b) The ethical meaning given by relating the
  temporal to the eternal. Transforms temporal
  attachments into timeless commitments. So still
  has such attachments, but subordinates them to
  the demands of timeless commitment.

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• 3. Forms of the religious
• a) Religiousness A dying to the world. To
  actively sever attachments to the world and thus
  come into a direct relation to the eternal (God).
  K characterizes it as asceticism and martyrdom
  witnessing to the eternal through asceticism. We
  can take this on in terms of our own powers.
• b) Religiousness B we cannot of our own powers
  transform ourselves into beings who solely and
  perfectly will the infinite (our will would
  become Gods will). Christ is the pattern. To
  give thanks always.

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• 4. Transitions between life-views. This is
  controversial. Two main models neither of which
  seem (to me) satisfactory.
• a) Transition through choice (eg R. Solomon).
  Evidence for this interpretation in Ks texts.
  But criticism of it too in terms of the
  situatedness of choice.
• b) Transition through quasi-Hegelian dialectic
  (eg D. West). The idea aesthetic, ethical and
  religiousness A life views contain contradictions
  which require for their resolution progress to a
  higher view, culminating in Christianity. Support
  in Ks texts for this (eg CUP p.209 ff,257ff).
  But criticism too appears an attempt to
  construct an argument for Christianitys
  objective truth.
• 5 Appears as a result of abstract thinking which
  removes notions from their existential context.

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• 6. The issue of who is to say the transitions are
  possibilities. The transition from the aesthetic
  requires belief in grace. Would be rejected as
  illusion by an aesthetic individual.
• K. really the thinker, not of freedom, but of
  faith, of what that concept really requires us to
  accept. We face this in the issue of whether
  there is a teleological suspension of the
  ethical.

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Class

• Is there a teleological suspension of the
  ethical? Does Abraham intend to murder Isaac?