philosophical fragments kierkegaard summary
And not only do we not believe with reason, nor yet above reason nor below reason, but we believe against reason. And still we have not said all that is necessary; for by his self-imposed bondage the learner has brought upon himself a burden of guilt, and when the Teacher gives him the condition and the Truth he constitutes himself an Atonement, taking away the wrath impending upon that of which the learner has made himself guilty. He's more of a Christian existentialist than an Existentialist. Jean-Paul Sartre vehemently disagreed with Kierkegaard's subjective ideas. But since he is bound by himself, may he not loose his bonds and set himself free? When the seed of the oak is planted in earthen vessels, they break asunder; when new wine is poured in old leather bottles, they burst; what must happen when the God implants himself in human weakness, unless man becomes a new vessel and a new creature! Martensen believed 19th century Socialism would destroy individuality, but regarded Kierkegaard's emphasis on the single individual as too one-sided. He devoted over 200 pages of Concluding Unscientific Postscript to an explanation of what he meant by Philosophical Fragments.[3]. for he forges the chains of his bondage with the strength of his freedom, since he exists in it without compulsion; and thus his bonds grow strong, and all his powers unite to make him the slave of sin. The same principle must also hold in the case of the new birth. That which comes from God to man, comes to man only from man in God, that is, only from the ideal nature of man to the phenomenal man, from the species to the individual. He identifies God as the ultimate Teacher and explores why this would be. 0000003401 00000 n For Kierkegaard this limited pursuit of truth does not accurately reflect his own eagerness to uncover Eternal Truth. will review the submission and either publish your submission or provide feedback. He could have been thinking about this quote when he wrote this book. But this does not mean that the act of faith entails spiritual suicide; it is rather the refusal to believe that stultifies. The individual had the condition for seeing initially but is to blame for the loss of sight. Motivated by love, God desires to be understood by people, so he speaks into the individual knowledge of the spiritual realm. Kierkegaard puts his paradox this way, "what a man knows he cannot seek, since he knows it; and what he does not know he cannot seek, since he does not even know for what to seek."[10]. In this second sense of belief, Tro is "the category of doubt." But who then may be expected to think the new birth? It is a faith without icons, images, stories, and myths, without miracles, without a resurrection, without a nativity, without Chartres and Fra Angelico, without wine and wafers, without heaven and hell, without God as judge and without judgment. 0000000016 00000 n [47] Kierkegaard and Merton both point more to understanding than to reason as the motivating factor in belief. There is an inherent frustration in this exchange, however, because the Teacher's instruction is so foreign that it may not be able to be understood by a mere person.
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