Unit 7 - Kierkegaard_Becoming_Christian

Unit 7 - Kierkegaard_Becoming_Christian - (from...

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(from Existentialism , edited by Robert C. Solomon, Modern Library, 1974, pp. 24-28 – except second excerpt which is from: Concluding Unscientific Postscript , by Soren Kierkegaard, translated by David F. Swenson and Walter Lowrie, Princeton, 1941, pp. 187-189; 186) On Becoming a Christian My only analogy is Socrates. My task is a Socratic task—to revise the conception of what it means to be a Christian. ( Attack upon Christendom ) Subjectivity is the truth. By virtue of the relationship subsisting between the eternal truth and the existing individual, the paradox came into being. Let us now go further, let us suppose that the eternal essential truth is itself a paradox. How does the paradox come into being? By putting the eternal essential truth into juxtaposition with existence. Hence when we posit such a conjunction within the truth itself, the truth becomes a paradox. The eternal truth has come into being in time: this is the paradox. If in accordance with the determinations just posited, the subject is prevented by sin * from taking himself back into the eternal, now he need not trouble himself about this; for now the eternal essential truth is not behind him but in front of him, through its being in existence or having existed, so that if the individual does not existentially and in existence lay hold of the truth, he will never lay hold of it . Existence can never be more sharply accentuated than by means of these determinations. The evasion by which speculative philosophy attempts to recollect itself out of existence has been made impossible. With reference to this, there is nothing for speculation to do except to arrive at an understanding of this impossibility; every speculative attempt which insists on being speculative shows eo ipso that it has not understood it. The individual may thrust all this away from him, and take refuge in speculation; but it is impossible first to accept it, and then to revoke it by means of speculation, since it is definitely calculated to prevent speculation. When the eternal truth is related to an existing individual it becomes a paradox. The paradox repels in the inwardness of the existing individual, through the objective uncertainty and the corresponding Socratic ignorance. But since the paradox is not in the first instance itself paradoxical (but only in its relationship to the existing individual), it does not repel with a sufficient intensive inwardness. For without risk there is no faith, and the greater the risk the greater the faith; the more objective security the less inwardness (for inwardness is precisely subjectivity), and the less objective security the more profound the possible inwardness. When the paradox is paradoxical in itself, it repels the individual by virtue of its absurdity, and the corresponding passion of inwardness is faith. But subjectivity, inwardness, is the truth; for otherwise we have forgotten what the merit of the Socratic position is. But there can be no stronger expression for inwardness than when the retreat out of existence into the eternal by
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This note was uploaded on 11/22/2011 for the course PHILOSOPHY 101 taught by Professor Simonoswitch during the Spring '10 term at Chandler-Gilbert Community College.

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Unit 7 - Kierkegaard_Becoming_Christian - (from...

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