By Michael O'Neill Burns
Søren Kierkegaard is frequently solid because the forefather of existentialism and an anti-Hegelian proponent of the only person. but this publication calls those conventional characterizations into query via arguing that Kierkegaard deals not just a scientific critique of idealist philosophy, yet extra strangely, a political ontology that's ironically at domestic within the context of twenty-first-century philosophical and political thought.
Through an in depth attention of his authorship within the context of nineteenth-century German idealism, Michael O'Neill Burns argues that Kierkegaard develops an ontology, anthropology and idea of the political which are results of his serious appropriation of the philosophical initiatives of Hegel, Schelling, and Fichte. whereas beginning out within the philosophical issues of the 19th century, the ebook bargains an interpretation of Kierkegaard that exhibits his relevance to philosophers and political theorists within the twenty-first century.
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Additional info for Kierkegaard and the Matter of Philosophy: A Fractured Dialectic
Instead, Binetti argues that it is the case that: [The] Kierkegaardian repetition is nothing but this powerful idea, mediating the flux of finite differences in the eternal journey of subject. 77 She puts this in even more systematic terms in another piece in which she argues, Thus it is not possible to speak either of an insuperable dualism that alienates the spirit, as in Kierkegaard’s case, or of an abstract monism that absorbs the singular, as in Hegel. On the contrary, we must speak of an identity that is not pure identity and of a difference that is not pure difference.
108. 17. , 108, 112. 18. G. Fichte: From Transcendental Ego to Existence’ in Kierkegaard and His German Contemporaries, ed.
14 This ‘I’ is in itself the absolute activity of self-positing, which rests on no ground outside itself. Thus, it is absolutely posited, and founded only on itself, and is nothing but a pure activity. This self posits itself absolutely. 15 He goes on to complicate this picture of the immediacy of the selfpositing subject by showing how this subject is not merely a unified, or consistent, entity. Rather, the ‘I’ contains within itself both ‘self’ and ‘notself’ (or ‘I’ and ‘−I’). This seems, at first glance, to pose quite a problem, as the goal of Fichte’s project is a single unified principle from which philosophy can begin.