An Examination Of Soren Kerkkegaard’s Notion Of Human Existence

An Examination Of Soren Kerkkegaard’s Notion Of Human Existence

Chapter One

Preface

Background Of The Study

Soren Kierkegaard is regarded as the father of contemporary existentialism. Existentialism, according toJ.I. Omoregbe( 39) deals “ with concrete actuality as opposed to substance. ” This means, for the existentialists, actuality precedes substance. Kierkegaard, described by Wittgenstein( cited in Pattison, 1) is “ by far the most profound thinker of the last century ”. His notion of mortal actuality stems from the fact that Hegel metaphysical idealism presented mortal actuality in an abstract, objective form. Kierkegaard saw Hegel’s gospel “ as shy because it shifted attention down from the concrete existent to the conception of universal ”( Ozumba 86). For Ozumba( 86) this implies that Hegel “ simply invited humans to suppose rather of seeing them as existent being that should be involved in opinions and commitment that have bearing to their individuality and actuality ”. Kierkegaard’s study also served as a response against academic gospel.

In his response, Kierkegaard erected his empirical study in such a manner that it tended to come “ a explanation of issue and an appeal to choose, an attempt to get men to see their empirical situation and the great druthers with which they’re faced ”( Copleston 336). Kierkegaard’s hunt was to separate the generality of mortal actuality from abstract object to questions that defy the existent as an being being. Questions similar as What’s the meaning of mortal life? How can one live genuinely as a mortal person? What’s the meaning of mortal freedom? How can one use his freedom in the face of moral chaos? are material. Kierkegaard understood actuality as a distinctive way of being, and that humans frequently concentrate on study of a group to the detriment of their own unique individuality. Other than being an authentic existent, he’s thus contained in the crowd, therefore, losing his individual tone to abstract ideal and societal control. In this sense, what it means, thus, to be an authentic human being forms energetic question egging this exploration on Soren Kierkegaard.

Statement Of The Problem

The question of mortal actuality has attracted so numerous considerations. There are some who approached it from the point of view of its asininity and meaninglessness. utmost of similar people are atheists like Martin Heidegger, with Albert Camus and Jean Paul Sartre who played down veritably much, the substance of mortal actuality as Hegel also did. still, there’s the other group of existentialists who bandied mortal actuality as a worthwhile adventure. similar include the principal author of contemporary existentialism in the person of Soren Kierkegaard. These proponents expounded certain empirical tenets which according to Lescoe( 9) are geared towards “ assaying the introductory structures of mortal actuality and to call individualities to an mindfulness of their actuality in its essential freedom ”.

The problem of mortal actuality is related wholly to this conception of freedom. Its use and abuse makes and mars man independently. This is because freedom remains the pivot upon which man asserts himself. It’s his relationship to this that categorizes him either as authentic or fake existent. therefore, the measure of the meaningfulness or meaninglessness of life is largely private but whichever way it’s determined by the degree of commitment which one puts in as he tries to assert himself by the exercise of freedom.

Another question to be examined then remains whether one can live genuinely when one has no authentic relation to the community which Kierkegaard regard as the crowd? It also takes into consideration the question of freedom and choice, man’s hunt for empirical meaning and Kierkegaard’s analysis of man’s stages on life way.

It’s thus in a shot to clarify some of these mind- broil issues that the experimenter is out to expose what Kierkegaard considers to be the hand or the standard of meaningful mortal actuality. With this in view, the work is a battle of man with the naked data of his freedom and duty through which he makes the stylish out of his life as an existent.

Points/ Objects Of The Study

In view of the over stated problems. This work aims at

To awakes from slumber those who are yet to give in or enjoy the rearmost possibilities in them while those who have lost stopgap in realizing meaning out of their mortal actuality asx-rayed by their inordinate preoccupation or dependence to working so hard are to be reminded that Kierkegaard was right when he said that “ until man actualizes his essential tone in God, his life is full of anxiety ”( Ibe 43).

To make all see the difficulties in life as effects designed to make all better and not bitter.

To make all realize that mortal actuality is meaningful in so far as it’s approached subjectively through existent’s particular gests , acceptable sense and use of freedom, solemn and sincere fear of the Creator.

To acquainted contemporary man with the expression of their individual possibilities to an perceptible extent.

To ascertain the possibility that man realizes himself when he denounce his moral scores in submission to the commandments of his Creator.

To purify man in seeking questions as well as offering answers regarding the meaning of his actuality.

Defense Of The Study

mortal day- to- day challenges impact largely at all situations and leaves us with so numerous complications to ultimately falling into the disposition of ‘ follow the trends ’ for empirical survival. The sins in mortal authenticity in nearly every hand of mortal life or society beget man to nearly be a eyeless dupe of itself or the other person. generally, diurnal problems of actuality occasionally insulate us from engaging in tone- consummation to completely understand ourselves and deal with questions that impugn our veritably nature so as to realize our purpose in an ever changing and ever complex world. Man frequently focuses on study of others to the detriment of his unique individuality. Other than being an authentic existent, who answers the question of freedom, meaning and faces the empirical miracle of death, suffering, dread, despair, asininity etc, man is else contained in the crowd therefore losing his individuality to abstract ideal or societal control. Kierkegaard’s opposition to this trend and his answers to the question “ what does it mean to be being as a mortal being? ”, informs the energetic question amp this exploration on his notion of mortal actuality. Thereby justifies the explanation behind this exploration bearing in mind it impact in awakening the contemporary man to the reality of himself as an being being.

Significance Of The Study

Empirical gospel rest on the generality that man must first live, also take responsibility of creating meaning or substance for his actuality. This task of creating meaning can be says to be enormous. thus, man must be at its stylish to be suitable to exercise similar responsibility. Accordingly, questions regarding the mortal person arise. Questions similar as who’s a mortal being? What does actuality like? Or what’s the meaning of man’s actuality. Does man have absolute freedom to make choices? etc. It’s in this sense that this exploration plays a significant part to man as he hopes to realize himself. therefore, the significance of this work can be figure as follows

It helps man to realize his purpose of actuality thereby fashioning his own life through consummation and reflection on himself by banning himself from the crowd.

Kierkegaard proposed three stages on life would benefits contemporary man to come to the fruition of his substance with the understanding that to live is to be an existent who strives, who considers druthers , who chooses, who decides and who makes a commitment more importantly, for icing empirical commitment, good of making the individual sound, critical focused, stalwart, valorous and logical inclined in making opinions for his very life.

It’s also of applicability to contemporary man inre-orienting the contemporary world on the fact that tone- consummation and valuation is possible only if man makes particular decision out of deep particular reflection and free exercise of his will power while being ready to take liabilities for his private opinions than objective crowd following.

Also, bearing in mind the compass of epistemology which deals with the nature, compass and criterion of knowledge. The exploration contributes epistemologically by revealing similar knowledge that qualifies such a conclusion on mortal nature. It’s also awakes the napping man to take responsibility and produce his substance or meaning indeed in the face of empirical predicaments.

Methodology Of Study

In order to give this work its needed philosophical grounding, the experimenter made wide discussion of exploration accoutrements on Kierkegaard. The outgrowth of that trouble is manifested in the accession of deep knowledge of existentialists ’ conception of mortal actuality. still, there’s strict adherence to Kierkegaardian system. Some necessary opinions or perceptivity of others are employed as and when due as the exploration progresses.

The work thus employs the philosophical styles of analysis, review and tradition. Analytical, as to how it relates the empirical ideas to private gests . Critical, in that it doesn’t assimilate all Kierkegaard’s hypotheticals, rather it appraises his strong points but criticizes the unwholesome aspects of his notion or training in regard to mortal actuality. conventional, as it seeks to define answer to the questions regarding the meaning of authentic mortal actuality.

Compass Of The Study

What formed the compass of this work stems ultimately from what Kierkegaard applied in his trouble to impute meaning to mortal actuality through authentic individuality. This implies his ideas of the individual and the mode of the existent’s actuality. Also, the compass of this exploration covers Kierkegaard’s empirical gospel, particularly on his notion of mortal actuality and, by extension, his study as it affects the contemporary man.

Organization of the Work

The work is organized into four chapters. While chapter one introduces the work, it also presents the background of the work states the problem, points objects, defense, significance, system, compass, association of the work and description of some keys terms. Chapter two reviews related literature, with specific attention to some other existentialists ’ views on mortal actuality. Chapter three exposes the main ideas of Kierkegaard as respects mortal actuality. And chapter four concludes the work by assessing Kierkegaard’s idea of mortal actuality.

Description Of Terms

Meaning of mortal

Etymologically, the English morpheme from old French “ mortal ”, eventually from Latin “ humanus ”, the adjective form of homo “ man ”. In common operation, the species of the genes homo( anatomically and behaviourally ultramodern homo sapiens). It operation frequently designates differences between that species as a while and any other group or reality. It’s a reverse humanity which could be refers to a specific existent of either coitus.

DEFINING Actuality

Actuality denotes the state of being alive or being real; the fact or state of being. In other words, actuality denotes the continuance or conservation of life; living especially in adverse circumstances. It’s synonymous with life, being, duration, subsistence, reality, survival, actuality, continuance, and durability. In a nutshell, actuality implies man’s way of life, situation or life style.

What’s Existentialism?

Existentialism as a philosophical bid is seen else from the perspective of different proponents. According toR.C. Solomon, existentialism

“ is the unequivocal abstract incarnation of an empirical station – a spirit of ‘ the present age ’. It’s a philosophical consummation of a tone-conscious living in a “ broken world ” a world into which we’re “ thrown ” or “ condemned ” yet “ abandoned ” and “ free ” a world which appears to be indifferent or indeed “ absurd ” ”( ix)

This description sees existentialism “ as an station which begins with a disoriented existent, facing a confused world that he can not accept ”( Olawonyin 24). On his part,G.O. Ozumba sees existentialism as “ the gospel of mortal actuality concerned with the existent in the oneness of his actuality. It thus renounces reason, universality, abstraction and neutrality in favour of sequestration, particularity, randomness and subjectivity ”( 87- 88). Supporting this view, Idang( 99) writes that “ it would feel, man with his problems, is the main focus of existentialism. It’s a manner of philosophizing, a way and manner of looking at the world especially of man and his place in the macrocosm. ” For Aqulanna( 147) existentialism “ is concerned with the inscrutability and dichotomies that constitute the inner being of man ”.

From the foregoing, existentialism, generally, is a philosophical outlook that stresses man’s dilemma, and lay emphasis on man actuality as an individual rather than an abstract being.