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Life and Works
. . The Individual
. . Freedom & Dread
. . Subjective Truth
An entirely different kind of reaction against the severe rationalism of Hegel came from Danish philosopher Søren Kierkegaard. Although he wrote extensively, Kierkegaard employed the rhetorical device of irony so successfully that it is difficult to be sure what views he would have defended seriously. Approaching the work through some of his self-conscious reflections upon the task may prove helpful.
At first, one might be inclined to accept Kierkegaard's straightforward declaration that his entire career as an author is nothing more than an earnest desire to achieve worldly fame. But even this appears in a work he published pseudonymously! Perhaps his claim to be preaching Christianity to the Christians is closer to the mark. Opposing the staid, traditional complacency in which many people live out their lives is a worthwhile goal that calls for an unusual approach.
Kierkegaard's life and work exemplify the paradox that he saw at the heart of modern life.
Ever scornful of human pretensions, he deliberately chose the reverse deception of pretending to be less than he was.
Since serious work should stand on its own, without deriving any arbitrary force from the presumed authority of its creator, Kierkegaard wrote privately and published under a variety of pseudonyms while frequently making flighty public appearances in his native Copenhagen.
Perhaps this was a great project of personal ironic exhibitionism: how better to illustrate the uselessness of customary "social" life than by living it out to the fullest?
But why would anyone take such great pains in a deliberate effort to be out-of-step with his own world? For Kierkegaard, this was the only way to be sure of the truth, by eliminating every possible ulterior motive for what one says. The pseudonymous writer is notably freed from any temptation to tailor his message to popular opinion, since it is impossible for him to achieve any fame. This is what mattered to Kierkegaard.
With regard to everything that counts in human life, including especially matters of ethical and religious concern, Kierkegaard held that the crowd is always wrong.
Any appeal to the opinions of others is inherently false, since it involves an effort to avoid responsibility for the content and justification of my own convictions.
Genuine action must always arise from the Individual, without any prospect of support or agreement from others.
Thus, on Kierkegaard's view, both self-denial and the self-realization to which it may lead require absolute and uncompromising independence from the group.
Social institutionsembodying "the system" of Hegelian idealismare invariably bad; only the solitary perception of self can be worthwhile.
Utter self-reliance, however, is a frightening prospect. Although we are strongly inclined to seek human freedom, Kierkegaard noted, contemplation of such a transcendence of all mental and bodily determinations tends only to produce grave anxiety in the individual person. Genuine innocence entails an inability to forsee all outcomes, which thereby renders one incapable of gaining control over one's own life.
Thus, in Begrebet Angest (The Concept of Dread) (1844), Kierkegaard examined the only appropriate emotional response to the condition of human freedom. Anxiety (Ger. Angst) is the dizziness produced in any reasonable being who stands at the brink of genuine freedom. Knowing that we can think and do as we will naturally inspires deep fear about what we shall think and do.
Even religious verities, Kierkegaard supposed, offer no lasting relief from the predicament.
Christianity (as Paul had pointed out) makes no sense; its genius lies not in any appeal to the dictates of reason but rather in its total reliance on faith.
But from our point of view, the content of an authoritative command is entirely irrelevant; all that matters is the claim that the command places upon our lives.
There can be no proof of the authority behind the command, since any such demonstration of its value would make it impossible for us to accept it as a matter of faith.
What is at stake here is Kierkegaard's theoretical distinction between objective and subjective truth, worked out in the Afsluttende Uvidenskabelig Efterskrift (Concluding Unscientific Postscript) (1846) to the Philosophical Fragments. Considered objectively, truth merely seeks attachment to the right object, correspondence with an independent reality. Considered subjectively, however, truth seeks achievement of the right attitude, an appropriate relation between object and knower. Thus, for example, although Christianity is objectively merely one of many available religions in the world, it subjectively demands our complete devotion.
For Kierkegaard, it is clearly subjective truth that counts in life. How we believe matters much more than what we believe, since the "passionate inwardness" of subjective adherence is the only way to deal with our anxiety. Passionate attachment to a palpable falsehood, Kierkegaard supposed, is preferable to detached conviction of the obvious truth. Mild acceptance of traditional, institutional religion is useless, since god's existence can only be appreciated on wholly subjective grounds.
At one level, this amounts to acceptance of something like the slogan, "It doesn't matter what you believe, so long as you're sincere."
But of course the Kierkegaardian standards for sincerity are very high.
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