Dissertations / Theses on the topic 'Kierkegaard'
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Ferreira, Jacqueline Leao Jacome. "Either/Or: jogo em Kierkegaard - Kierkegaard em jogo." Universidade Federal de Minas Gerais, 2008. http://hdl.handle.net/1843/ECAP-7MFLPK.
Full textBartels, Cora. "Kierkegaard receptus." Göttingen V & R Unipress, 2002. http://d-nb.info/986275417/04.
Full textBartels, Cora. "Kierkegaard receptus /." Göttingen : V&R Unipress, 2008. http://d-nb.info/986275417/04.
Full textPiety, Marilyn Gaye. "Kierkegaard on knowledge." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28884.
Full textThere are two basic types of knowledge, according to Kierkegaard: "objective knowledge" and "subjective knowledge." I argue that both types of knowledge are associated by Kierkegaard with "certainty" and may be defined as justified true mental representation (forestilling). I also argue, however, that the meaning of 'certainty,' 'justified' and 'true' is derivative of the object of knowledge. That is, I argue that Kierkegaard employs these expressions in both an objective and subjective sense and that the latter sense is not, as it has often been interpreted to be, subjectivist.
Finally, I argue that an appreciation of the substance of Kierkegaard's epistemology reveals that the charges of irrationalism which have often been made against him, are without foundation.
Boucher, Éric. "L'autorité chez Kierkegaard." Thèse, Université du Québec à Trois-Rivières, 1997. http://depot-e.uqtr.ca/4840/1/000634333.pdf.
Full textAstner, Aurelia. "Kierkegaard und der Pietismus." Innsbruck IUP, Innsbruck Univ. Press, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=017699232&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.
Full textBarros, Wagner de. "Kierkegaard e o Tractatus." Universidade Federal de São Carlos, 2017. https://repositorio.ufscar.br/handle/ufscar/9127.
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This study aims to investigate if the relationships between Kierkegaard and the Tractatus Logico-Philosophicus can be assessed from considerations about the nature of language. That would provide a philosophical justification for Wittgenstein’s claim that "Kierkegaard is the deepest thinker of the last century", as an alternative to the view adopted by some scholars that the common point between the two authors is the split between the sphere of values and the sphere of facts. It would also be possible to establish a link between the reflections of the Danish philosopher and Wittgenstein’s approach to ethics in the Tractatus; this is a point that was acknowledged by scholars but remains unclear.
O presente trabalho busca investigar se as relações entre Kierkegaard e o Tractatus Logico- Philosophicus, de Wittgenstein, podem ser pensadas a partir das considerações sobre a natureza da linguagem. Assim, justificar-se-ia filosoficamente porque Wittgenstein considera “Kierkegaard o pensador mais profundo do último século”, evitando o argumento utilizado por alguns especialistas de que o ponto comum entre os autores consiste na cisão entre esfera de valores e esfera dos fatos. Além disso, seria possível articular as reflexões do filósofo dinamarquês à compreensão do estatuto da ética no Tractatus, tema reconhecido pelos intérpretes, porém ainda obscuro.
Kuder, Paul [Verfasser]. "Heideggers Kierkegaard / Paul Kuder." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2016. http://d-nb.info/112204724X/34.
Full textKaplan, Eric Linus. "Kierkegaard and the Funny." Thesis, University of California, Berkeley, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10283782.
Full textThis dissertation begins by addressing a puzzle that arises in academic analytic interpretations of Kierkegaard’s Concluding Unscientific Postscript. The puzzle arises when commentators try to paraphrase the book’s philosophical thesis “truth is subjectivity.” I resolve this puzzle by arguing that the motto “truth is subjectivity” is like a joke, and resists and invites paraphrase just as a joke does.
The connection between joking and Kierkegaard’s philosophical practice is then deepened by giving a philosophical reconstruction of Kierkegaard's definition of joking as a way of responding to contradiction that is painless precisely because it sees the way out in mind. Kierkegaard’s account of joking and his account of his own philosophical project are used to mutually illuminate each other. The dissertation develops a phenomenology of retroactive temporality that explains how joking and subjective thinking work. I put forward an argument for why “existential humorism” is a valuable approach to life for Kierkegaard, but why it ultimately fails, and explain the relationship between comedy as a way of life and faith as a way of life, particularly as they both relate to risk.
In the final chapter three peculiar features of Kierkegaard’s writing practice are addressed: his use of indirect communication, pseudonyms, and revocation. I explain the function of these methods to his philosophical project as I have described it in the previous chapters and conclude with a close reading of the graveyard scene in the Postscript and an analysis of how it serves to implicate the reader in existential thinking. Finally, I offer some reflections about the implications of Kierkegaard’s account of humor and subjective thinking for human self-understanding. I argue that an implication of Kierkegaard’s account is that philosophy is a risky, vulnerable, interpersonal activity, just as joking is.
Morel, Jean. "Kierkegaard et la décision." Paris 1, 2007. http://www.theses.fr/2007PA010611.
Full textAdam, Rodolphe. "Lacan, lecteur de Kierkegaard." Paris 7, 2003. http://www.theses.fr/2003PA070026.
Full textKierkegaard is a Lacan's teaching major philosopher. From 1948 till 1975, on several occasions, he cornes again on the psychoanalysis discours. Always evoked concisely, the religious thinker has however got a crucial function concerning Freud's coming back. The investigating methodology based on the exact reading of all the Lacanian references to Kierkegaard, aims at showing the importance that this last involues according to psychoanalysis basic concepts. Lacan's return to Freudian concept of repetition always take place on his multiples scansions facing Kierkegaard's text of 1843, "The repetition". Where is displayed the Freudian truth : répétition is always missed, never satisfied. Anguish finds also its compass with Kierkegaard to reveal that's what it doesn't deceive and its relation to the Other's desire. With Kierkegaard, instant is also a premiss of logical time founding. At last, existence proved perfectly concordant with Freudian experience. These concepts living to read again Kierkegaard as a thinker of real for Lacan, what draws what isn't Hegelian in psychoanalysis, a real not subordinated to rational
Grøn, Arne. "Subjektivitet og negativitet : Kierkegaard /." Copenhagen : Gyldendal, 1997. http://catalogue.bnf.fr/ark:/12148/cb392489304.
Full textStewart, William. "Kierkegaard & Natural Religion." TopSCHOLAR®, 1988. https://digitalcommons.wku.edu/theses/2882.
Full textHabbard, Anne-Christine. "Kierkegaard et le don." Paris 4, 1998. http://www.theses.fr/1998PA040114.
Full textJasmin, Jean-Christophe. "Communication et Éthique chez Kierkegaard." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28708.
Full textAun, Fernando Santos [UNESP]. "Ironia e subjetividade em Kierkegaard." Universidade Estadual Paulista (UNESP), 2011. http://hdl.handle.net/11449/93162.
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Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
Esta dissertação procura esclarecer a singularidade da concepção kierkegaardiana do conceito de ironia e a relação estabelecida entre este conceito e a questão da subjetividade. Com essa finalidade priorizamos a análise da obra O conceito de ironia constantemente referido a Sócrates, na qual podemos investigar as distinções que Kierkegaard estabelece entre a ironia socrática, a ironia no romantismo alemão e a concepção hegeliana de ironia. Valorizamos a análise da definição de ironia como “negatividade” e também a noção de “personalidade” apresentada pelo autor. Tendo em vista que, como figura de transição, o lugar ocupado pela ironia na obra de Kierkegaard é configurado sempre no intervalo e na passagem entre várias dualidades, tais como, real e ideal; finito e infinito; interior e exterior; vida e forma ou, ainda, entre uma subjetividade e outra, defendemos ao longo da dissertação que um estudo detido da tese kierkegaardiana sobre a ironia é essencial para compreendermos alguns dos principais aspectos de sua filosofia
This dissertation aims at clarifying the singularity of Kierkegaard´s concept of irony and its relation to the subjectivity. Thus, the priority of this research is the analysis of the work: “The Concept of Irony, with Continual Reference to Socrates”, by Kierkegaard, in which it is possible to examine the distinctions between the Socratic irony, the irony in the German Romanticism and the Hegelian notion of irony. We focus on the analysis of irony as negativity and also on the author´s idea about “personality”. Considering the place of irony in the Kierkegaard´s work as an element of transition, that figures in between several dualisms, such as: Real and ideal; finite and infinite; interior and exterior; life and form; or also between subjectivities; we believe that a careful study of Kierkegaard´s thesis about irony is essential to understand some of the main aspects of his philosophy
Roumbanis, Lambros. "Kierkegaard och sociologins blinda fläck." Doctoral thesis, Stockholms universitet, Sociologiska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-40974.
Full textSamczuk, Ingrid Bianchini. "Kierkegaard e Guimarães Rosa: ressonâncias." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/11545.
Full textThis research had as objective to analyze resonances of Kierkegaard s philosophy on the literature of João Guimarães Rosa, which has not as yet been done in this author s set of critics. The plausibility of this confrontation between these two authors is guided by Rosas s records, in letters and interviews, about his personal interest in Kierkegaard, also demonstrated by the finding of the philosopher s works and a book on Danish language in his personal library. Besides, there are two fulcrum points to this approximation: the concern about the individual and the importance of religion over their lives and the making of their works. From this starting point, we chose to analyze five narratives of the book Primeiras estórias, which are: As margens da alegria, Os cimos, A menina de lá, A terceira margem do rio and O espelho. In these stories, the protagonists were studied in order to demonstrate in which mesure each of them would represent the stages of existence theorized by the Danish thinker: aesthetic, ethical and religious. After the analysis, the Boy in As margens da alegria and Os cimos, together with Nhinhinha in A menina de lá were identified with the kierkegaardian s aesthete. To the ethics stage belongs the narrator of A terceira margem do rio, and to the religious stage we found the father in A terceira margem do rio, as well as O espelho s narrator. About this last character, it is worth saying that, among the ones listed to this study, it is the only one that travels through the three stages, in order to complete its movement of existential subjectification
Esta dissertação propõe-se a analisar ressonâncias da filosofia de Søren Kierkegaard na literatura de João Guimarães Rosa, abordagem ainda carente na fortuna crítica do literato. A hipótese da plausibilidade de aproximação entre os dois autores pauta-se por registros de Rosa em cartas e entrevistas a respeito de seu interesse pessoal por Kierkegaard, também demonstrado pela presença de obras do filósofo e de um livro sobre a língua dinamarquesa em sua biblioteca pessoal. Somado a isso, são dois os pontos fulcrais para a aproximação de ambos: a preocupação com o Indivíduo e a importância que a religião possui tanto em suas vidas quanto para a elaboração de suas obras. A partir disso, optou-se pela análise de cinco narrativas de Primeiras estórias, a saber: As margens da alegria, Os cimos, A menina de lá, A terceira margem do rio e O espelho, nas quais foram analisados os protagonistas com o objetivo de demonstrar em que medida cada um representaria os estágios da existência teorizados pelo pensador dinamarquês: estético, ético e religioso. Após a análise, identificou-se o Menino de As margens da alegria e Os cimos, juntamente de Nhinhinha de A menina de lá, com o esteta kierkegaardiano. Ao estágio ético, pertence o narrador de A terceira margem do rio, e ao religioso pertencem tanto o pai de A terceira margem do rio quanto o narrador de O espelho. Sobre essa última personagem, vale a ressalva de que, dentre os elencados para esse trabalho, é o único que percorre os três estágios, de modo a completar seu movimento de subjetivação existencial
Freitas, Luiz Gustavo Onisto de. "Kierkegaard e Bergman: autores éticos." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/11836.
Full textThis work is a study of cinema of the Swedish director Ingmar Bergman second point of view of the concepts of Danish philosopher Soeren Aabye Kierkegaard. According to an ethical axis common to both authors, it is observed how the cinematographic language used by Bergman presents important concepts of Kierkegaardian philosophy, like despair, anguish, faith and paradox
Este trabalho consiste em um estudo do cinema do diretor sueco Ingmar Bergman segundo o ponto de vista dos conceitos do filósofo dinamarquês Soeren Aabye Kierkegaard. De acordo com um eixo ético comum aos dois autores, observa-se como a linguagem cinematográfica utilizada por Bergman apresenta conceitos importantes da filosofia kierkegaardiana, como o desespero, a angústia, o paradoxo e a fé
Aun, Fernando Santos. "Ironia e subjetividade em Kierkegaard /." Marília : [s.n.], 2011. http://hdl.handle.net/11449/93162.
Full textBanca: Silvia Saviano Sampaio
Banca: Carlos Eduardo Jordão Machado
Resumo: Esta dissertação procura esclarecer a singularidade da concepção kierkegaardiana do conceito de ironia e a relação estabelecida entre este conceito e a questão da subjetividade. Com essa finalidade priorizamos a análise da obra O conceito de ironia constantemente referido a Sócrates, na qual podemos investigar as distinções que Kierkegaard estabelece entre a ironia socrática, a ironia no romantismo alemão e a concepção hegeliana de ironia. Valorizamos a análise da definição de ironia como "negatividade" e também a noção de "personalidade" apresentada pelo autor. Tendo em vista que, como figura de transição, o lugar ocupado pela ironia na obra de Kierkegaard é configurado sempre no intervalo e na passagem entre várias dualidades, tais como, real e ideal; finito e infinito; interior e exterior; vida e forma ou, ainda, entre uma subjetividade e outra, defendemos ao longo da dissertação que um estudo detido da tese kierkegaardiana sobre a ironia é essencial para compreendermos alguns dos principais aspectos de sua filosofia
Abstract: This dissertation aims at clarifying the singularity of Kierkegaard's concept of irony and its relation to the subjectivity. Thus, the priority of this research is the analysis of the work: "The Concept of Irony, with Continual Reference to Socrates", by Kierkegaard, in which it is possible to examine the distinctions between the Socratic irony, the irony in the German Romanticism and the Hegelian notion of irony. We focus on the analysis of irony as negativity and also on the author's idea about "personality". Considering the place of irony in the Kierkegaard's work as an element of transition, that figures in between several dualisms, such as: Real and ideal; finite and infinite; interior and exterior; life and form; or also between subjectivities; we believe that a careful study of Kierkegaard's thesis about irony is essential to understand some of the main aspects of his philosophy
Mestre
Caravedo, Joan. "Truth and Liberty in Kierkegaard." Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/119566.
Full textEl texto propone una aproximación introductoria a la relación entre libertad y verdad. Para lograr esto seguirá una ruta, amparada fundamentalmente en el texto de Kierkegaard Migajas filosóficas, que comenzará con el problema socrático en torno a la adquisición de la verdad, pasando a considerar la dación de la verdad fruto del amor gratuito de Dios, desde el cual habrá de emerger el tema de la libertad que, por último, terminará por conducirnos a la explicación kierkegaardiana del devenir y, específicamente, al tema de la relación entre posibilidad y realidad. En esta exposición, el concepto que procurará articular todo nuestro recorrido será el de instante, entendiendo este como punto de confluencia entre lo eterno y lo temporal y resaltando la paradoja aquí implicada.
Politis, Hélène. "Le discours philosophique selon Kierkegaard." Paris 1, 1993. http://www.theses.fr/1993PA010521.
Full textThe first part sums up the main stages in the reception of Kierkegaard's works in France; it demonstrates how some inaccurate interpretations developed and why they persisted. The second part surveys and assesses Kierkegaard's philosophical readings in the danish samlede vaerker (complete works) and papirer (papers). The use Kierkegaard makes of these readings in his works is much more important than is usually acknowledged. (A long annex to the thesis gives a detailed list of the philosophical references in the papirer. ) The third part shows with precise examples that it is through analyzing and discussing the doctrines and concepts of philosophers (above all Hegel), that Kierkegaard constructs his own notions (dialectic of stages, paradox, ethics, repetition, existence, and so forth). A shorter fourth part investigates the philosophical modalities which appear even in his more indirect means of expressions (pseudonymic writing, "philosophical fragments", metaphors, etc. ). Kierkegaard, a reader of philosophers and a fully-fledged philosopher himself: such are the two inseparable facets of our thesis
Görgens, Ludger. "Einfalt und Bildung bei Kierkegaard /." Köln : Philosophische Fakultät der Universität zu Köln, 1994. http://catalogue.bnf.fr/ark:/12148/cb35745762s.
Full textTapia, Wende Matías. "Comunidad y sujeto en Kierkegaard." Tesis, Universidad de Chile, 2018. http://repositorio.uchile.cl/handle/2250/171027.
Full textGoulet, Benoît. "Kierkegaard et l'existentialisme : les lectures mouniériste et maritaine de l'existentialisme moderne et l'héritage de Kierkegaard." Master's thesis, Université Laval, 2005. http://hdl.handle.net/20.500.11794/43587.
Full textWennerscheid, Sophie. "Das Begehren nach der Wunde : Religion und Erotik im Denken Kierkegaards /." Berlin : Matthes & Seitz, 2008. http://d-nb.info/986516767/04.
Full textBoldt, Joachim. "Kierkegaards "Furcht und Zittern" als Bild seines ethischen Erkenntnisbegriffs /." Berlin : de Gruyter, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2800293&prov=M&dokv̲ar=1&doke̲xt=htm.
Full textDoxsee, Drew. "The limits of reason subjectivity and the absolute paradox in Kierkegaard's Concluding unscientific postscript /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Full textLincoln, Ulrich. "Äusserung : Studien zum Handlungsbegriff in Søren Kierkegaards "Die Taten der Liebe /." Berlin : W. de Gruyter, 2000. http://catalogue.bnf.fr/ark:/12148/cb37635707j.
Full textOganessian, Armen. "Bringing Søren Kierkegaard to the English-speaking world : an analysis of Walter Lowrie's interpretation of Kierkegaard." Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=233915.
Full textKirkpatrick, Matthew D. "Kierkegaard and a religionless Christianity : the place of Søren Kierkegaard in the thought of Dietrich Bonhoeffer." Thesis, University of Oxford, 2008. http://ora.ox.ac.uk/objects/uuid:3d3d8d6b-0fa4-41f8-89e9-ded63ac8c291.
Full textPerarnau, Vidal Dolors. "Søren Kierkegaard: el pathos del límit." Doctoral thesis, Universitat Autònoma de Barcelona, 2015. http://hdl.handle.net/10803/321119.
Full textThe purpose of this thesis is to read Kierkegaard’s thought through the philosophical notion of Limit as a hermeneutical key to understand both form and content. It is from this notion, basically defined by Kant as the boundary of reason (Grenze) and radically criticized by Hegel from the negative movement of Dialectics, that Kierkegaard is considered as an author who, besides demarcating an uncrossable boundary between philosophy and Christianity, what he makes is to become one himself. What we will try to show is, then, how Kierkegaard, precisely for the fact of being religious, performs the limit of philosophy in the same philosophical discourse and creates, in this way, a new style of doing philosophy, which consists no more about knowing the limit but acknowledging it and illuminating it negatively. With the concepts of Paradox, Sin and Silence, our study goes through the principal liminal situations of Kierkegaard’s work in searching for a negativity which, like Socratic irony, is not to be demarcated or overcome by thought, but one in which thought is itself crucified. The cross, as the symbol of Christian pathos, becomes thus the path and objective of every relation to the limit, since this happens to be the restriction and transition of our own being as humans, synthesis of finitude and infinitude, necessity and possibility, temporality and eternity. The passion for the truth in which Kierkegaard articulates all his work is thus reason’s own passion and death in the cross of the incomprehension of the paradox (the God-man) and all his activity as an author consists in making this clear, to suffer it in the texts of his multiple writings and to make its possible reader suffer as well. The pathos of limit as an existential and textual concept at the same time opens up a new sphere of action in the philosophical worry about the limit and helps to understand Kierkegaard beyond the “antihegelian” or “father of existentialism” to reconsider him as an author with a voice of his own, as a boundary thinker.
Cattepoel, Jan. "Søren Kierkegaard als Kommunikationsanalytiker und Sozialkritiker." [S.l. : s.n.], 2005. http://deposit.ddb.de/cgi-bin/dokserv?idn=975884360.
Full textWatts, Daniel. "Constrained spontaneity : Kierkegaard and rule-following." Thesis, University of Sheffield, 2003. http://etheses.whiterose.ac.uk/10215/.
Full textSilva, Abigail NoÃdia Barbalho da. "A existÃncia no pensamento de Kierkegaard." Universidade Federal do CearÃ, 2007. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19952.
Full textA ExistÃncia à um tema que assume um carÃter especial nas obras de SÃren Kierkegaard, por ser apresentado como o modo de ser especÃfico do homem, considerado como indivÃduo. Para Kierkegaard, a condiÃÃo existencial do indivÃduo à marcada por angÃstia, desespero e paradoxo. As categorias que caracterizam melhor a existÃncia sÃo a da possibilidade e a da eleiÃÃo, pois o indivÃduo tem diante de si um conjunto de realidades possÃveis, dentre as quais ele deve realizar uma escolha. Esse indivÃduo isolado permanece diante do mundo, de outros indivÃduos e de Deus, e, mediante suas escolhas, determina o seu modo de existir. Kierkegaard estabelece trÃs estÃdios da existÃncia: o estÃdio estÃtico, quando o indivÃduo escolhe o prazer como finalidade da sua vida, vivendo na imediatidade. O estÃdio Ãtico, quando a pessoa vive a exterioridade mediada pela generalidade da Ãtica. A existÃncia Ãtica consiste na relaÃÃo responsÃvel com o outro segundo o dever que, no caso do Cristianismo se fundamenta no amor. O indivÃduo, porÃm, pode perceber que a norma Ãtica aponta para o absoluto como seu fundamento, nÃo podendo por si mesma satisfazer completamente o existir concreto da individualidade. Dessa forma, o indivÃduo se volta ainda mais para a prÃpria interioridade experimentando uma repetiÃÃo, pois ele està numa relaÃÃo absoluta com o absoluto, alcanÃando aquela satisfaÃÃo pessoal denominada de beatitude eterna. Assim, tem-se o estÃdio religioso da existÃncia que, para Kierkegaard, à o mais alto que se pode alcanÃar.
SÃren Kierkegaardâs works give special meaning to the theme âexistenceâ, as the specific human mode of being, considered as an individual. According to Kierkegaard, the existential condition of individual is marked by anguish, despair and paradox of faith. The categories which best characterize the existential condition are possibility and election, since the individual faces a series of possible scenarios from which he/she must make a choice. Thus the individual stands in isolation before the world, others and God, and according to his choices, the individual determines his specific way of life. Kierkegaard conceived three types of existence: the esthetical existence if the individualâs choice is related to pleasure as the center and aim of his life, living for outwardness. The ethical existence, if the individual chooses to live the outwardness mediated by the generality of the ethics. The ethical existence consists in the responsible relationship with another based on the obligation, in the case of Christianity, is founded on love. However, the individual may find that the ethical norm points to an absolute as its foundation, and so is not able, on his/her own, to find full satisfaction in his/her own concrete existence of individuality. In this manner, the individual moves further still towards his/her own interiorness experiencing a repetition, since the individual has an absolute relation with the absolute, reaching that personal satisfaction known as eternal beatitude. And so, one has the religious stage of existence, which for Kierkegaard is the highest stage one can obtain.
Igual, Arroyo María Jesús. "Pensée et existence : Kierkegaard et Unamuno." Paris 1, 2000. http://www.theses.fr/2000PA010514.
Full textGuth, Valérie. "Tentation et doute religieux chez kierkegaard." Paris 4, 1988. http://www.theses.fr/1988PA040032.
Full textThe relationship between temptation and religious doubt is defined by kierkegaard as analogical. This thesis first describes the psychological process of temptation, studies its origin, then examines the notion of anfoegtelse, or religious doubt, which expresses, throught abraham's example, the impossibility of direct relationship to god, and makes possible a definition of the ambiguity of the ethical stage in kierkegaard's philosophy. Temptation arises from liberty's anxiety and is expressed throught an improvement of the will's quality. The origin of temptation is successively assigned to the devil, to the complacency of the tempted will, and to the scrutinizing god, who is however to be conciliated with st james's god who tempts nobody. Abraham's temptation is set in quite a different context, since it is "a trial whose temptation is ethics". In the religious stage, the ethical stage is no longer a goal in itself, which is possible for abraham only in his direct relationship to god, and remains impossible to anyone else. The outcome is the category of religious doubt, which expresses the existant's absence of certainty in the religious stage, and determines a duty, and thereby a practical, and therefore volontary behaviour, avoiding -wherever possible- the risk to tempt god, i. E. Pride, challenge
Haynes, Jeffrey. "Anxiety's ambiguity : via Kierkegaard & Heidegger." Thesis, University of Essex, 2016. http://repository.essex.ac.uk/15955/.
Full textGuth, Valérie. "Tentation et doute religieux chez Kierkegaard." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb376141553.
Full textDacoregio, Alexsandra Amorim. "Os modos de vida em Kierkegaard." Florianópolis, SC, 2007. http://repositorio.ufsc.br/handle/123456789/103187.
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A questão dos modos de vida em Kierkegaard, é fundamental em sua teoria na medida em que constitui a base para todas as considerações dos aspectos existenciais do homem. No presente trabalho, tratamos da relação entre os modos de vida, a saber, estético, ético e religioso e para tanto, explicitamos o conceito de desespero para o autor, relacionamos os sentimentos de paixão e amor aos modos de vida, discutimos a liberdade e a solidão presentes no modo de vida religioso e por fim, relacionamos os modos de vida investigando a forma com que se passa de um para o outro e quando podem ser sobrepostos. Finalmente, fazemos considerações sobre os modos de vida discutindo a importância de cada um e a felicidade que se pode encontrar vivendo neles.
Silva, Abigail Noádia Barbalho da. "A existência no pensamento de Kierkegaard." reponame:Repositório Institucional da UFC, 2007. http://www.repositorio.ufc.br/handle/riufc/26177.
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Sören Kierkegaard’s works give special meaning to the theme “existence”, as the specific human mode of being, considered as an individual. According to Kierkegaard, the existential condition of individual is marked by anguish, despair and paradox of faith. The categories which best characterize the existential condition are possibility and election, since the individual faces a series of possible scenarios from which he/she must make a choice. Thus the individual stands in isolation before the world, others and God, and according to his choices, the individual determines his specific way of life. Kierkegaard conceived three types of existence: the esthetical existence if the individual’s choice is related to pleasure as the center and aim of his life, living for outwardness. The ethical existence, if the individual chooses to live the outwardness mediated by the generality of the ethics. The ethical existence consists in the responsible relationship with another based on the obligation, in the case of Christianity, is founded on love. However, the individual may find that the ethical norm points to an absolute as its foundation, and so is not able, on his/her own, to find full satisfaction in his/her own concrete existence of individuality. In this manner, the individual moves further still towards his/her own interiorness experiencing a repetition, since the individual has an absolute relation with the absolute, reaching that personal satisfaction known as eternal beatitude. And so, one has the religious stage of existence, which for Kierkegaard is the highest stage one can obtain.
A Existência é um tema que assume um caráter especial nas obras de Sören Kierkegaard, por ser apresentado como o modo de ser específico do homem, considerado como indivíduo. Para Kierkegaard, a condição existencial do indivíduo é marcada por angústia, desespero e paradoxo. As categorias que caracterizam melhor a existência são a da possibilidade e a da eleição, pois o indivíduo tem diante de si um conjunto de realidades possíveis, dentre as quais ele deve realizar uma escolha. Esse indivíduo isolado permanece diante do mundo, de outros indivíduos e de Deus, e, mediante suas escolhas, determina o seu modo de existir. Kierkegaard estabelece três estádios da existência: o estádio estético, quando o indivíduo escolhe o prazer como finalidade da sua vida, vivendo na imediatidade. O estádio ético, quando a pessoa vive a exterioridade mediada pela generalidade da Ética. A existência ética consiste na relação responsável com o outro segundo o dever que, no caso do Cristianismo se fundamenta no amor. O indivíduo, porém, pode perceber que a norma ética aponta para o absoluto como seu fundamento, não podendo por si mesma satisfazer completamente o existir concreto da individualidade. Dessa forma, o indivíduo se volta ainda mais para a própria interioridade experimentando uma repetição, pois ele está numa relação absoluta com o absoluto, alcançando aquela satisfação pessoal denominada de beatitude eterna. Assim, tem-se o estádio religioso da existência que, para Kierkegaard, é o mais alto que se pode alcançar.
McMillan, Sylvia. "Kierkegaard and a Pedagogy of Liminality." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3624.
Full textSchmidt, Jochen. "Vielstimmige Rede vom Unsagbaren Dekonstruktion, Glaube und Kierkegaards pseudonyme Literatur /." Berlin : De Gruyter, 2006. http://site.ebrary.com/lib/librarytitles/Doc?id=10154755.
Full textLaw, David R. "Kierkegaard as negative theologian : an analysis of the hiddenness of God in the pseudonymous works of Soren Kierkegaard." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303624.
Full textLane, Keith H. "Kierkegaard and the concept of religious authorship." Tübingen Mohr Siebeck, 2010. http://d-nb.info/997693851/04.
Full textDupuis, Éric. "Poétique et philosophie dans l'oeuvre de Kierkegaard." Thesis, Rennes 1, 2017. http://www.theses.fr/2017REN1S078.
Full textKierkegaard uses a poetic form in its works, not only by the fictions he composes but also by the pseudonyms he makes speak, who give to the most conceptual texts the fictional appearance of a subjective speech. Thus, the poetic form is not an arbitrary game. It is an answer to the requirements of the thinking of existence, a subjective thinking, for one does not exist in abstraction : be understandable oneself in one’s own existence. An existential thought is not an objective knowledge, which can be given directly : it requires an indirect communication. Such is the role of the poetic form. It is essentially a philosophic employment, and does not make a poet of Kierkegaard. On the contrary, his works tend to denounce the poet’s delusion, especially of the Romantic. The poet confuses possibility with reality, and glide above his own existence. Irony is then needed to free the subject from his delusion, and lead him to the beginning of his personal life, an ethical existence. That’s why the poetic form of Kierkegaard’s works is ironic in itself, for it is to speak the langage of those whom the speech speaks to, an aesthetic langage, in order to lead them to a true thinking of themselves : deceive toward the truth. Philosophically founded to use possibility, which is its form, with the reality in mind, which is its ethical horizon, the kierkegaardian poetic is enabled to present to the individual the dialectical determinations of existence, and show him the passage from possibility to reality : a qualitative leap, as his own decision. Through the poetic, the subjective thinking appears to be maïeutics. The author disappears to hand over the place to the one whom the fiction talks about and whom it speaks to, the one who the author wants to awaken within himself : the Individual
Hogue, Stéphane. "Kierkegaard and the computer : some recent contributions." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59649.
Full textRudd, Anthony. "Kierkegaard and the limits of the ethical." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304907.
Full textCope, C. "The ethical self in Kierkegaard and Kant." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597983.
Full textRogan, J. E. "Across Lessing's ditch : Hegel, Kierkegaard and historicality." Thesis, University of Essex, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.379380.
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