KIerkegard
In what would be characteristically seen as intrinsically manifested throughout the areas of existentialism, this idea of suffering, its components, as well as its distinctiveness on the part of the feebleness of human life becomes a common and usual conception for Kierkegaard, so as not to be considered. The philosopher who has sparked the notion of existentialism, as he had subjugated into the depths of human emotion and pain while attuning to the experience of the obstinate human existence, Kierkegaard would be a philosopher that has rightly come to the connection of what underlies beneath the core of human frailty and suffering. By this so, I have come to regard notion with what a suffering being in the facticity of existing could portray, and that amidst all the concepts of understanding which would cause this, man would still participate of the misery and despair that are quite partly inept of what his being is. This is quite a vague notion to underlie but understanding Kierkegaard and his description of angst as a conception that man is indeed trapped into the misery of life; the understanding of the cause of his being would illuminate the ideas presented. In which case, Kierkegaard meaningly construes the agony of despair
wish to start of with a positive introspection with Kierkegaard having been known to have an outlook which is in direly connected with misery and anxiety. Kierkegaard sets forth in this perspective with a dialectic of suffering, in this case it is assessed as an aesthetic category. A person, living in this so called aesthetic stage should perceive suffering to be a rotatory condition, which is tandem of both an infliction of pain and also by a surfeit of pleasure. In this instance, Kiekegaard upholds an ethical and religious scheme in determining the forms of suffering that attend to all human life. Earthly suffering which he connotes as the active human suffering we know, cannot be neglected and so thus be a weighted arrangement for the conception of ethico-religious advancement. It is closely associated to freedom, as Kierkegaard saying; ‘ a person God’s love may be more than just being pampered and cuddled, he views this as a way a master treats his donkey, beating it up when it goes in the wrong direction. In a way, Kierkegaard wishes to justify against a religious narcissism, which projects of a comforting-Father figure that delivers one from earthly difficulties. He seeks to eliminate the dangers conceiving a wrong notion of God and that, suffering places an illegitimate notion placed upon man. With this in resolution,Kierkegaard only addresses Christian hope in the midst of human suffering. IV. Despair as Hopelessness. Christian hope and expectation, which Kierkegaard profusely emanates from a Christian standpoint, becomes his philosophy in having to deal with the concept of suffering. And while he gives a brief introspection into what action this situation should employ, Kierkegaard only manifest his impulse of which hope should facilitate in the areas of Christian suffering and anxiety. continue with this form of despair since it would sink one’s will into a greater form of despair and that is, not to will one’s self to be open to possibility. The passive collapse and self-hatred or the conscious self-defiance, is only a rejection of what a person is called before God. Kierkegaard calls for faith in this case, as he said, faith in the self is willing to be oneself and in which it rests transparently with God, for the opposite of sin [of despair] is not virtue but faith . In this case what Kierkegaard sees as despair consuming man can only be made contrary through belief in God the infinite and possibility of change. V. The Dialectic of Christian Hope. Soren Kierkegaard has always thought of despair and anxiety as parcel of the Christian context of suffering. He difficulty in this sense is that person has to deal with the situation that may even ultimately lead in hopelessness. In which case, Kierkegaard response to this only suggests that even in the midst of powerlessness, one cannot be charged as the victim for in choosing to endure the suffering, one should be still committed to the good . By this, it could only propose that in so doing, the person is always in charge of his moral obligations and what he chooses should be based on what should be morally correct. In the book of Fear and Trembling, Kierkegaard in a way expresses Abraham’s earthly hope for Isaac as being given up, but nonetheless shows a sense of eternal hope beyond the In the sickness unto death, Kierkegaard sees despair as a disequilibrium, and in this case, hopelessness takes over . For when we think of despair, we think of it as a loss of possibility; a lack of prospects and a closed future, which is precisely the context of what Kierkegaard sees as absolute angst. In this case, it is the angst that envelopes a person such as that he becomes closed to hope. But going further, Kierkegaard aforementions a much greater angst and in this case, it totally conceives the person of complete hopelessness, he now calls it the despair of the infinite or of possibility. In this type of despair, one conceives of an exaggeratio
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Approximate Pages = 14 (250 words per page double spaced)
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