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Chapter 1 To 3 - Thesis Soren Kierkegaard1
Chapter 1 To 3 - Thesis Soren Kierkegaard1
CHAPTER 1
INTRODUCTION
The world shows us now that more people are becoming mundane;
meaning they just satisfy themselves with the apparent happiness that
worldly and material pleasures could give. This worldly and material
ideology which can be possible factors of such behavior, since the belief
psychological and emotional aspects of man, which can lead him to the
on his concept of existential levels using the books the philosopher wrote
The first part of this thesis presents the introduction that includes the
background of the study, the relevance, the scope and limitation and the
The second chapter of this thesis covers the exposition and the
Kierkegaard.
CHAPTER 2
WAY OF LIFE
the world which is evident now a days the idea of existence that is used to
1
n.a. n.d. Learn.org. https://learn.org/articles/What_is_Behavioral_Psychology.html
(accessed March 10, 2018)
2
Obinyan, Valentine Ehichioya. Nature of Human Existence in Kierkegaard’s Ethical Philosophy: A Step
towards Self-Valuation and Transformation in Our Contemporary World, 5
4
Before going to the stages the researcher would like to make things
If one person hears the word aesthetic what pops out in his mind? Is
commitments to one thing or another. They're not totally impulsive, but will
only continue doing things as long as they're appealing, and will drop
The aesthetic persons are passive. They seek fulfillment in things over
3
McDonald, William. 2017. https://plato.stanford.edu/entries/kierkegaard/#Aesth
(accessed March 15, 2018)
4
Copleston, Frederick SJ. A history of philosophy Volume VII, 341-342
5
A. Self
The self is the synthesis (mixture) of infinitude and finitude which
elements do not constitute the self are out of balance, despair is the
result.6
A.1. Infinitude
The first element is infinitude this aspect of the self is that it has the
capacity for abstraction, and the means it uses for this is the imagination
Imagination is the maker of infinity in the sense that it opens up the self's
5
Lowrie, Walter. Trans. The Sickness unto Death with an Introduction, 44
6
Grunthaler, A.J. Kierkegaard’s Concept of Despair, 1
7
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 14
6
A.2. Finitude
The second element is the finite aspect of the self, it is not an empty
the self which includes its sex, race, personal appearance, emotional
cultural milieu. Moreover, the self does not determine its facticity but, on
A.3. Possibility
The third element is possibility it is what the self could be (at least
conceptually) in the future. This refers to the capabilities that the self can
do in the future. It means that the possibility before becomes the necessity
as time goes on. For example, a ball has the possibility to roll, as man
kicked the ball the possibility of the ball to roll becomes now a necessity
8
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 13-14
9
Ibid., 14
7
A.4. Necessity
The self simply exist and so cannot be changed (necessity), but as the self-
flows into the future it can become its possibility based upon the exercise
of freedom.10
B. Pleasure
and fulfillment of his goals. He thinks that the only way to combat his
wants. Pleasure can lead to desire, a desire can lead to another. This
Like the other principles, there are also errors or weaknesses of this
stage because as what it suggests all are just for fun and self-satisfaction.
What will happen if a person always achieve these things? This person has
a chaotic life. Even damnation or salvation of the person under this stage
he will never find total fulfillment of his desires. Since, he cannot move out
10
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 14
8
from the pleasure, he will become dissatisfied with what he has. Therefore,
we can say that despair of an aesthetic person becomes the failure of this
stage.
D. Despair
The despair of the infinite is to lack finitude. By the infinite part of the
self, Kierkegaard means that the abstract part of a self is the aspect which
extends the self; it is the aspect which envisions to a person what one is in
an abstract sense. Unless the process of becoming draws itself back into
the finite the self becomes abstract, fantastic and unreal.12 This is a
constant and dynamic process, to make the self becoming. Thus, the
proper relation between the finite and the infinite is this dynamic
interaction between the two. But, despair occurs when the "fantastic"
11
Kierkegaard, Soren. The Sickness unto Death, 1849, 9
12
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 15
9
leads a person into the infinite in a way that prevents a person from
opposite. Kierkegaard is saying that just as the person can be carried off
into the infinite, the life of unbounded fantasy, just so, a person can be too
grounded in the finite aspects of the self, has no extending aspect of the
submerged in the finite, he/she does not abstract out from the mundane
aspects of everyday life. For example, a person eats, sleeps, and carries
on business, but never asks why a person should bother to do so. The
person simply carries out daily tasks with about the same reflection as that
of a part in a machine that carries on its task day in and day out as well.
Such a person lets the self be "ground down" out of fear of being different,
matters.14
Finitude's despair is the despair of the person who feels himself lost in
the crowd, the person who only exists as a member, not as an individual.
13
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 15
14
Ibid., 19
10
and cannot "go anywhere" because it is so far away from necessity, which
remains static-where it is. This is because necessity is the place where the
existence, where necessity is. But if possibility grows further and further
away from the necessity of the self, the self cannot ever become.16
but considers the two which are the most common. First is the form of
desiring. In this form, the person chases after possibility, following the
frightening to the person. Yet, in never bringing the possibility into the
15
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 20
16
Ibid., 22
17
Ibid., 23
11
necessity, the person loses track of the self, never enters a state of
becoming in the moment of necessity. The self always wants to keep the
options open and so never becomes one of the options. The person may
drift so far into possibility a person may not be able to find the way back
to the self.18
miseries may befall him. The possible problems in the person’s life stretch
out before the person like an endless horizon. This concern for the possible
leaves the person in such anxiety that he is led away from the persons self,
from the necessity.19 The person becomes so lost in the future that he
cannot change, he does not bring his anxiety into the present necessity
anxiety does not lead him back to necessity where he can then become
himself, but leads him into possibility where he loses his self, trapped in the
18
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 23
19
Ibid., 23
20
Ibid., 23-24
12
despair. For example, when a person thinks that ambitions are not
necessary.21
Second, a person based his life on the probability rather than the
The next sphere is the opposite of the first. In this sphere, the
The ethical person sees himself as a goal; the ethical person directs
his attention and efforts towards his own nature, being something over
important thing is not so much whether he achieves the things he set out
to achieve, but more on the degree to which he throw his whole self into.
21
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 25
22
Ibid., 26
23
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 144
13
The ethical life is basically one long training process. Kierkegaard says that
the ethical person expresses the universal in his own life, rather than
developing his own individual ideas of right and wrong.24 In here we will
learn the importance of duty, its category, and about repentance and sin
responsibility and duty that are entrusted to the person. If pleasure is the
chief principle of aesthetic stage, for ethical, it is duty. Duty is to love truly
love itself.25
country, family, friends, and the things around him (this includes nature our
Mother Earth). One shows love through accomplishing these duties. This is
how important duty is to the ethical stage. Man will do the good things or
24
n.a. March 3, 2009. http://marikablogs.blogspot.com/2009/03/kierkegaard-on-aesthetic-ethical
and.html (accessed March 11, 2017).
25
Lowrie, Walter. Trans. Either/Or Volume Two, 124
14
If one hears the word repentance, one can easily associate this with
of the love for God.26 It is the way one returns to God by asking His
disobedience. The point upon which the emphasis rests before God; or
the fact that the conception of God is involved. The factor which
the two is that sin is a transgression against divine law, in other words
disobeying and moving away from God. Since man moves away from the
divine there must be something that can restore his union or connection
with the divine; that is why he repents. Repentance is moving closer to the
26
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 138-139
27
Lowrie, Walter. Trans. The Sickness unto Death with an Introduction, 123
15
its connection to repentance and sin? Even though duty speaks of love, it
also cannot deny that there are instances that temptation comes. The
possibly leads him to sin because he will do his best to achieve what he
wills.
For example, a boy desires to have a ball, but the problem is that
he has no money. He saw an old man sitting on a bench. When the old
man stood, he didn’t notice that his wallet fell. The boy saw the wallet on
the ground. When he looked at it, he found money, which is more than
enough of the price of the ball. Without hesitation, he spent the old man’s
money for the ball. As the example tells us that man is craving for an
object that he forgets his duty, which is to love himself and others. So what
does man must do? In order that man can return to his duty, he must
repent.
16
The next stage is the highest where man sees his limitations the leap
but is nothing less than an encounter with the God.28 This stage or sphere
These are: (1) Ethico-Religious, (2) God and Sin, (3) Sin as a state, (4)
Movement of Faith, and (5) Religious Suffering let us know each one of this
in this discussion.
A. Ethico-Religious
to the real life of man.29 An act of man which he shows what God wants
him to do.
28
Obinyan, Valentine Ehichioya. Nature of human existence in Kierkegaard’s ethical philosophy: A step
towards self-valuation and transformation in our contemporary world, 5
29
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 143
17
the bridge and maintains the smooth and harmonious relationship. Why
the position of the self. It can unbalance the relation of man and the
absolute being who is “God.” 30 Man can return to God by making the
absolute measure of our lives. Man will act as to what and how the
absolute is instructed.
C. Sin as a State
longer simply as an act, but as a state, that is, as the “continuation of sin”
it.31 These are: (1) all sin (and despair) which consist in despairing one’s sin
30
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 146
31
Ibid., 149
18
C.1. All sin (and despair) which consist in despairing one’s sin
This state is realized when sin shuts itself within its own result or
and wants to insure himself, through despair, against any surprise attack
from goodness, just goodness has freed itself from him, in such a way that
means that the person is continuously doing the sins he committed in the
past without discerning to change his actions. The same time he looks
offense is overcome by faith, in which Christ is God. None the less, offense
This occurs when the sinner, in touch with God, could and would forgive
him his sins, protests: “No, no, sins are not remitted, it is impossible.”33 It
means that some person chooses offense rather than sin because it is
others. For example, a man who punches other person whom he hates.
32
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 149
33
Ibid., 149
19
While sin is the defiance against God. For example, blasphemy, is the act
C.3. Supreme sin this state of sin is the sin against the Holy Ghost
treating it as a lie and myth. From this point on there is a war between
man and God. Man here changes tactics, for from the defense position
respect and honor the Holy Ghost is an unforgivable sin for man is
attacking God if he says ill or bad words against the Holy Ghost. 34
D. Movement of Faith
because faith always brings us face to face with the paradoxical and the
instance, the readiness of Abraham to sacrifice to God his only son Isaac.
34
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 150
35
Ibid., 150
20
E. Religious Suffering
The religious, then, inevitably involves suffering, for it means the defeat
of the reason and its natural clearness. Passionate hope is the total
God.36
36
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 151
21
CHAPTER 3
3.1 SUMMARY
task is to shape the self and through the experiences man will gain self-
The aesthetic stage is a stage which man always look for interesting
though the person finds a source of enjoyment, still it won’t last for long
because later he will find it again boring so he seeks for another things
which he finds interesting. It is the reason why the person under here have
The ethical stage is the opposite of the aesthetic. In here the person
love of his own pleasure. Even how hard man tries to satisfy himself
through doing his responsibilities and duties he still goes back to the
aesthetic for his own pleasures. Therefore, man cannot still attain being
himself in his own effort. He come up that there must be a powerful being
by then he enters to the religious stage. In this stage man encounters God
will face challenges which will test him how firms he is in his goal. These
The religious stage possibly gain some influences from other aspects
in the society; namely, (1) Ethico-Religious, (2) God and Sin, (3) Sin as a
state, (4) Movement of Faith, and (5) Religious Suffering. This influences
may or may not be the barriers of man’s discovering himself, but still it
CONCLUSION
sphere, ethical sphere, and the religious sphere. The aesthetical sphere is
which man desires only enjoyment in life through filling the boring with
new interesting moments. Man being responsible to his duties can refer to
the ethical sphere, which duty and commitment is important. The third is
the religious stage or leap of faith, this refers to man’s encounter to God.
These three spheres are really evident today. But most people are
unaware that they are experiencing these stages. For example, man’s
desire to become rich so he strives a lot looking and doing many things in
order to achieve his sweet reward which is to be rich. This can be part of
moment. Another, is taking good care of a sick person doing the duty of a
medical practitioner. A person who gives the trust of his life to God is an
act of in the religious stage. Believing in God that he is the one who can
help and enlightens him, for God can do everything. These are some
actions of man that are never known to be part of the three spheres.
24
BIBLIOGRAPHY
A. BOOKS
B. UNPUBLISHED MATERIALS
Grunthaler, A.J. Kierkegaard’s Concept of Despair
C. INTERNET
n.a. n.d.
Learn.org.https://learn.org/articles/What_is_Behavioral_Psychology.
html (accessed March 10, 2018)
VITAE
Personal information
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Position held
- Commissioner on Music
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Legion of Mary