“The subjective thinker is not a man of science, but an artist. Existing is an art. The subjective thinker is aesthetic enough to give his life aesthetic content, ethical enough to regulate it, and dialectical enough to penetrate it with thought.”(1974, 314)
“What is truth?” asked Pontius Pilate. “Subjectivity is truth,”(1987, 203) answered Søren Kierkegaard. For so long I misunderstood Kierkegaard. My love-hate-relationship with this brilliant Danish thinker underwent an existentialistic crisis. Re-reading Kierkegaard’s works in their proper historical background made me realise how I misunderstood him. My “hate” in my love-hate-relationship with him was based on misunderstanding. This article attempts to explore one of the Kierkegaardian ideas, namely subjectivity, which I once misunderstood.
Kierkegaard’s works can easily be misunderstood if not read within their proper context. Two clear examples are: “Objectively, there is no truth”(1941, 201) and “It is subjectivity that Christianity is concerned with, and it is only in subjectivity that its truth exists, if it exists at all; Objectively, Christianity has absolutely no existence”(ibid. 116). Prima facie it seems that Kierkegaard is denying the objectiveness of truth and Christianity. This article aim to show that this is not the case. It argues that a relativistic understanding of subjectivity in Kierkegaard’s writings, which streamed existentialistic restoration of primitive Christianity from Danish State Church’s Christendom, would be misunderstanding his whole project all together.
Kierkegaard basic rejection of objectivity could be summed up in one of his sentences; “objective thought has no relation to the existing subject”(1941, 112). Holding on of objective truths of Christianity does not make an existing individual a genuine Christian. Majority of Danes, in Kierkegaard’s time, did that. The problem was what they believed did not affect them as existing individuals. Their daily lives were undistinguished from pagans. The Hegelian systematic and objective Christianity did not affect existing individuals daily life. It did not generate passion for Danes to fully commit themselves to. Kierkegaard’s project was purely to address this issue. For him, “Christianity is spirit, spirit is inwardness, inwardness is subjectivity, subjectivity is essentially passion, and in its maximum an infinite personal, passionate interest in one’s eternal happiness.” (1974, 33) Continue reading
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