Kierkegaard seeks to un-socialize the individual in order to un-deify society.
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p. 34Merold Westphal
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As a thinker, Soren Kierkegaard was concerned with humanity’s most central existential problems. Therefore, he also sought answers to such important questions as a person’s relation to society and politics and the relation between the sexes. Kierkegaard’s honest and original treatment of these subjects is based on a penetrating knowledge of the presuppositions of the human mind and spirit. Consequently it is of value to become acquainted with what Kierkegaard has to say on these questions, and it is especially pertinent in an age when everything is opened to debate and confusion seems to prevail. Since Kierkegaard in his view of mankind places the main emphasis on the spiritual, his thoughts invariably arouse conflict, insofar as it is material and earthly happiness that people are primarily seeking. But this very controversial aspect of Kierkegaard can be the occasion for a testing and investigating of one’s own philosophy of life. As far as I can make out, it will be Kierkegaard’s wide-ranging, down-to-earth, and consistent thinking to which men must turn in the future in order to cure the rootlessness of the age and in order to find a new point of departure for their own life and for their relation to their fellow human beings.
Soren Aabye Kierkegaard
As man seeks justice in equality, so society seeks order in anarchy.
Pierre-Joseph (P. J.) Proudhon
A terrible thing is intelligence. It tends to death as memory tends to stability. The living, the absolutely unstable, the absolutely individual, is strictly unintelligible. Logic tends to reduce everything to identities and genera, to each representation having no more than one self-same content in whatever place, time or relation it may occur to us. And there is nothing that remains for two successive moments of its existence. My idea of God is different each time that I conceive it. Identity, which is death, is the goal of the intellect. The mind seeks what is dead, for what is living escapes it; it seeks to congeal the flowing stream in blocks of ice; it seeks to arrest it. In order to analyze a body it is necessary to extenuate or destroy it. In order to understand anything it is necessary to kill it, to lay it out rigid in the mind.
Miguel de Unamuno
The existential way of understanding human beings has some illustrious progenitors in Western history, such as Socrates in his dialogues, Augustine in his depth-psychological analyses of the self, Pascal in his struggle to find a place for the “heart’s reasons which the reason knows not of.” But it arose specifically just over a hundred years ago in Kierkegaard’s violent protest against the reigning rationalism of his day Hegel’s “totalitarianism of reason,” to use Maritain’s phrase. Kierkegaard proclaimed that Hegel’s identification of abstract truth with reality was an illusion and amounted to trickery. “Truth exists,” wrote Kierkegaard, “only as the individual himself produces it in action.”
Rollo May
Westphal, Merold
Westwood, Vivienne
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