Kierkegaard's Effect On Religion

Take a minute to relax. Enjoy the lightness, or surprising heaviness, of the paper, the crispness of the ink, and the regularity of the type. There are over four pages in this stack, brimming with the answer to some question, proposed about subjects that are necessarily personal in nature. All of philosophy is personal, but some philosophers may deny this. Discussed here are philosophers that would not be that silly. Two proto-existentialists, Søren Kierkegaard and Friedrich Nietzsche, were keen observers of humanity, and yet their conclusions were different enough to seem contradictory. Discussed here will be Nietzsche’s “preparatory human being” and Kierkegaard’s “knight of faith”. Both are archetypal human beings that exist in

Kierkegaard explains that a tragic hero is one who sacrifices a loved one in order to save other people. Since this tragic hero is choosing what is best for society over what is best for themselves, this is deemed an ethical act regardless of the fact that it is a sacrifice. Kierkegaard reasons that Abraham is not a tragic hero because he does not fit the standards of benefiting society with his sacrifice. When he sacrifices his son Isaac, it is for his own sake as well as God’s. Kierkegaard explains that if the ethical is universal (based on Hegel’s explanation), then Abraham would be considered a murderer because of his underlying intention and non-existent value of the act to society.

In the short story “Retrieved Reformation” by O.Henry. The author uses allusion, symbolism and verbal irony to keep the reader entertained.

Hildegard studied for many years at Disibodenberg until she finally left because there was no room to expand. As a result of leaving she continued in her studies and founded her own monastery under the name of Eibingen. In Hildegard’s monastery her rules were not as strict, as the nuns produced wine and crafts, and they would sing loud during regular service for all to hear. During the tenth and eleventh century monasteries were viewed as cold and dark, blotted with abandonment, expulsion and reconstruction. By creating her own convent, Hildegard wants to erase these perceptions and replace them with her own. Hildegard leads from a silenced God to a God who speaks through a woman. Today, women are beginning to find a voice in what they do. They are learning to find their voice, to be prophets of God,

Since, faith is the paradox whereby the single individual’s inner ethical is higher than the outer universal ethical, therefore the single individual preforms the absolute duty to God. When the single individual carries out his absolute duty to God it can not be allowed to be interceded and thus the absolute duty cannot be understood nor communicated in the universal. If there was the possibility of faith being communicated than, this according to Kierkegaard would not be faith in its true essence, but rather simply religious trial.

Kierkegaard’s position on faith is represented with the Knight of infinite resignation and the Knight of faith. The Knight of faith is regarded as the one who believes in that which is absurd. For, he is the knight that is able to believe in the things that are

Starting with Kierkegaard, it is best to understand that he has a deep fulfillment to God and that he feels is the absolute. This absolute is to live in the realm of a paradox and that paradox is proving the existence of God and experiencing it for yourself. To understand this is to go through the different stages, of aesthetic, moral and religious. The aesthetic is all about the individual and focuses on oneself as an individual. The moral is having to be antagonistic towards yourself in

To better illustrate and understand the perspective of our present age as to that of Kierkegaard’s, we must first examine what Kierkegaard meant by these four phenomena which he claimed plagued his society in 1840’s Copenhagen. We will start by analyzing his concept of reflection. This reflection isn’t one of idleness which Kierkegaard shows praise towards but to that of overthinking. Through reflection, man overanalyzes situations before him to the point of driving the

Known as the father of modern liberal theology, Friedrich Schleiermacher was a German theologian, philosopher and biblical scholar who focused his attention on the nature of religious experience from the viewpoint of the individual and human nature itself (Mariña 3). Influenced by German Romanticism, Schleiermacher attempted to reconcile the criticisms of the Enlightenment with traditional Protestant Christianity (Crouter 261). By doing so, he abandoned the pietistic Moravian theology that had failed to satisfy his increasing doubts and he adopted the rational spirit of Christian Wolff and Johann Salomo Semler. He then became acquainted with the techniques of historical criticism of the New Testament and of Johann Augustus Eberhard, from whom he acquired a love of the philosophy of Plato and Aristotle. As a result, he began applying ideas from the Greek philosophers to a reconstruction of Immanuel Kant’s system (Mariña 3). On this basis, this essay articulate Friedrich Schleiermacher’s understanding of religion and its relationship to Christianity as described in Speech I: Defense and Speech II: The Nature of Religion of his work On Religion: Speeches to Its Cultured Despisers. The essay will explore Schleiermacher’s rejection of various views of religion held by the despisers, explain his identification of the true religion with feeling and describe his view of the relationship between religion and Christianity.

In this essay, I will try to summarize, analyze and discuss several pages of Søren Kierkegaard’s Training in Christianity. I will try to focus on his approach to sacred history, a general Christian history and Christianity, which he discusses in this work in relation to faith in God. In other parts of this essay I will attempt also to relate these pages of his work to some key ideas of Kierkegaard’s theology and philosophy and support this with some concrete quotations from the text. In the end I will very briefly compare different philosophies of Hegel and Kierkegaard and try to relate Kierkegaard’s work to a few topics, which

Although remembered by many as foremost a philosopher, Søren Kierkegaard was quite the theologian in his time, with his own unique approach to theology and Christianity in general. In a time that was ruled by objective methodology in every aspect of acquiring and summarizing knowledge, Kierkegaard sought to bring Christianity back into the realm of the subjective, thereby making it much more interactive and personal. What this paper focuses on is Kierkegaard’s requirement of sacrifice that all Christians must be willing to make in order to be considered true Christians, followed by both a critique and a praise for his contagious notion.

As mentioned previously, Nietzsche is one of the most brilliant thinkers of his time. The main reason that inspires me to research him and his ideas is that Nietzsche’s philosophy is something that I have never been exposed to in my life. Being an Orthodox Christian, many of the ideas that I was exposed to are from the church’s perspectives. On the other hand, Nietzsche is known for his criticism of Christianity as well as his controversial and radical ideas that are considered very influential in the western world. Furthermore, Nietzsche’s philosophy is so powerful and difficult to comprehend as they are often misinterpreted which presents a challenge for me to study and understand. Finally, I believe that studying Nietzsche’s philosophy will

Foremost among the structural similarities between Kierkegaard and Wittgenstein works is the use of indirect communication: as paradoxical as it may sound, both authors deliberately obfuscate their philosophy for the purposes of clarifying it. Clarification of the preceding assertion is obviously required. Each author felt that, due to inherent properties of their subject matter, outright delineation of their conclusions would somehow be a self-contradiction. Clearly their respective subject matter, the logical structure of language and the task of becoming a Christian, is inherently disparate. But let us examine more closely particular instances of indirect communication from both of the philosophers with the intention of finding similarity.

The aim of this paper is to attack Kierkegaard’s “teleological suspension of the ethical” and point out what I see as some flaws. I will start by laying out Kierkegaard’s ideas regarding this subject. Next, I will explain what makes a “knight of faith” and a “knight of infinite resignation” and how they each relate to

Sigmund Freud was a psychologist known as the ‘father of psychoanalysis’ who believed that our sense of moral understanding is a result of the conditioning of a growing being.