Kierkegaard Essay, Research Paper

Kierkegaard felt that subjective contemplation was more important to the single life than nonsubjective contemplation because it focused on passion and human being alternatively of logic and impersonal truth. The nonsubjective universe is the universe of facts and truth independent of the perceptual experiences of worlds. Objective contemplation focuses on what really is, in the nonsubjective universe. Objective contemplation centres on the things and thoughts in the universe that can give significance to life. The subjective universe is the universe of human ideas, feelings, and perceptual experiences. It focuses on the relationship between people and their ideas, feelings, and perceptual experiences in regard to their lives. It centers on how significance in life is viewed subjectively, or how worlds find intending in their lives. So, fundamentally what he is stating is, it is the relationship to what a individual values in life.

One major difference I noticed in the reading, between the aim and subjective kingdom, is in respects to & # 8216 ; being & # 8217 ; versus & # 8216 ; going & # 8217 ; . Kierkegaard stated the nonsubjective universe is as it is: being. The subjective universe is ever & # 8216 ; going & # 8217 ; something else through internal struggles and battle. However, the latter difference so sort of creates a concatenation as another difference arises between the two kingdoms. The nonsubjective universe is based in ground, while the subjective universe is based in passion.

Kierkegaard believed that subjective contemplation was the cardinal understanding significance in life. He sort of complains with the nonsubjective contemplation saying that it is impersonal and an apathetic relation to existence. As a affair of fact, this nomenclature as I shall name it, defines merely what the nonsubjective universe and nonsubjective contemplation is: being independent of any human subjectiveness. Subjective contemplation of course focuses on human being in a personal, inward manner without & # 8216 ; withdrawal & # 8217 ; as Kierkegaard put it.

Kierkegaard goes on to utilize the cognition of God as an illustration to demo why subjective contemplation is more im

portant. He believes that there is the nonsubjective contemplation that states that this is the true God, but subjectively, the relation to God that the individual has, is a God-relation. He makes certain to indicate out that there truly is no truth in the state of affairs without the relation to God because the relation to God is more of import than the nonsubjective cogent evidence of God’s being. So with that in head, to handle God objectively is to handle Him as an object. However, God is a topic and therefore can merely be related to subjectively in kernel.

So it is the HOW which is of import to Kierkegaard, non the WHAT. The strongest illustration of his grounds for this comes in his thought of the spring of religion when faced with the & # 8216 ; absurd & # 8217 ; . I say absurd partly because Kierkegaard is an existential philosopher, yet different from those of modern present clip. The absurd, with consideration to Christianity, is the thought that the ageless God could ne’er really exist in human signifier as Jesus did. It is a paradox, it merely can non go on. There can be no nonsubjective justification for such a paradox at all. Kierkegaard sees this non excessively of import because what is genuinely of import is the relationship 1 has to God. This is where the spring of religion comes into topographic point. One is faced with complete absurdness and paradox, and one so abandons ground for wholly unsighted religion. There is no rational justification for it, merely inward justification for the bing person. For Kierkegaard there truly was no point in happening nonsubjective truths, he merely genuinely valued subjective truth. This meant that the truth was in regard to a individual & # 8217 ; s dealingss to other things in the universe or to God. Because of this, subjective contemplation was important and more of import for human being because subjective contemplation embraced passion and religion in bing persons. This thought was demonstrated in the spring of religion that 1 has in relation to God. To Kierkegaard, this was the highest manner of life for the bing person. The life of religion is the highest signifier of human being.