By John W. Elrod
During this learn John W. Elrod demonstrates that Kierkegaard's pseudonymous writings have an ontological starting place that unites the disparate parts of those books. The descriptions of different levels of human improvement usually are not absolutely comprehensible, the writer argues, with out an knowledge of the position performed through this ontology in Kierkegaard's research of human existence.
Kierkegaard contends that the self is a synthesis of finitude and infinitude, physique and soul, fact and ideality, necessity and chance, and time and eternity. each one of those syntheses finds a selected and specified point of person being now not disclosed within the others. half One indicates that ontology is valuable to the dialogue of the self within the pseudonyms. the writer notes that spirit, as a synthesis of the expressions of the self, develops as awareness and freedom. partly he exhibits the connection among notions of being and lifestyles. He notes that life, in Kierkegaard's inspiration, grows out of the lifetime of the spirit; the several levels of life are concrete modes that enhance within the spirit's striving to unify the self as a synthesis. those existential expressions of spirit are dialectically comparable, in that every step calls for the previous levels of non secular development.
Originally released in 1975.
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Additional info for Being and Existence in Kierkegaard's Pseudonymous Works (Princeton Legacy Library)
Immediacy is not 58 Kierkegaard, DODE, p. 150. 58 DODE, p. 147. ^ DODE, pp. 152, 151. 59 DODE, p. 149. 60 Kierkegaard then asks the question of how truth could arise. It appears that truth arises through the judging of certain statements as untrue. The inquirer after truth has been led by something to consider that certain contents of his awareness should be rejected as false. "In inquiring about truth the mind has been brought into a relationship with something else";61 immediacy has been broken.
H. Croxall, Kierkegaard, Studies (London: Lutterworth Press, 1948), p. 106; George Price, The Narrow Pass (New York: McGraw-Hill, 1963), pp. 36-37; Fahrenbach, Kierkegaards Ethik, pp. 12-14. 28 E j O , 11, 224. 2» Price, The Narrow Pass, p. 37. 30 There is, then, a semantic problem in determining which usage of the word, if any, has a technical significance for Kierkegaard. Its occurrence in biblical passages quoted by Kierkegaard provides no information as to how he uses the term himself. 33 It refers to that aspect of the self which distinguishes it in its ideality from its sensuous, bodily aspect.
11. W. Hegel, The Logic, trans, from The Encyclopedia of the Philosophical Sciences by William Wallace (Oxford: Oxford University Press, 1965), pp. 158-163. 88 CD, pp. 10-11. 8» CD, p. 76. PART ONE: KIERKEGAARD'S ONTOLOGY which posits the self as a synthetic unity. Spirit is the posi tive third element which binds the two elements of the syn thesis into a unity. Prior to the appearance of spirit, the self is "soulishly de termined," and is, indeed, posited as a negative unity. To be soulishly determined means to exist in immediate unity with one's natural condition.