Begrebet Angest: En Simpel Psychologisk-paapegende Overveielse I Retning Af Det Dogmatiske Problem Om Arvesynden (Danish Edition) [Søren. Begrebet angest: en simpel psychologisk-paapegende overveielse i retning af det dogmatiske problem om arvesynden /. Die Stellung von Vigilius Haufniensis’ Begrebet Angest im Kontext der Sündenlehre des und Jahrhunderts. WALTER DIETZ. Published Online.

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Kierkegaard pressed forward with his category of “the single individual. In the book Begrebet Angest The Concept of Sin, he now attempts with an infinite and laborious subtlety to explain the nature of sin.

The anxiety comes from anngest fact that God’s prohibition itself implies that Adam is free and that he could choose to obey God or not. Then in preceding presentation he superbly explains “that the feeling unfolds itself to self-consciousness, and vice versa, that the content of the self-consciousness is felt by the subject as his own.

Only through such an inquiry can an individual grasp any truth-insofar as truth is available to the individual. Professor Lorraine Clark put it this way in”Existence is not just a given but also a taskKierkegaard insists-the task of becoming oneself; for “actuality the historical actuality relates itself in berebet two-fold way to the subject: Historianspsychologistsanthropologiststheologians and philosophers were all in agreement that the past must be preserved if there is to be a future for humankind.

A true Christian, Kierkegaard continues, must recognize that he exists in a mysterious, irrational world, where he must choose with no possibility of knowing whether the outcome will be his salvation or damnation.

Kierkegaard Studies Yearbook

He was asked, “Dear Dr. Articles containing Danish-language text. The other calls him back.

Christ alone is an individual who is more than an individual. The single individual has a reality which fiction can never represent. However, Kierkegaard mentions that anxiety is a way for humanity to be saved as well. Therefore, if such an individuality who is educated only by finitude does not get a verdict from the police or a verdict by public opinion to the effect that he is guilty, he becomes of all men the most ridiculous and pitiful, a model of virtue who is a little better than most people but not quite so good as the parson.


It is also this greatness.

But fought on the inside with oneself about what “you” as the single individual can become. He began this discussion in his Two Upbuilding Discourses of in Galatians chapter 3 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. Selections from the writings of KierkegaardTranslated by L.

It could mark a new beginning but that is not known for certain. If the single individual can’t make a choice as to the meaning of a word then all choice has been taken away from the individual. The book seems to be highly interpretive in its title.

Is the soul given to the chosen few or is it given as a free gift to all, without merit? For him, anxiety becomes a serving spirit that against its will leads him where he wishes to go.

Literary Encyclopedia | Begrebet angest

On the other hand, it is not the nature of its movement to raise actuality up into ideality. Therefore, when sin is explained by selfishness, one becomes entangled in indistinctness because, on the contrary, it is by sin and in sin that selfishness comes into being. When the man looks over the edge, he experiences a focused fear of falling, but at the same time, the man feels a terrifying impulse to throw himself intentionally off the edge.

Therefore possibility is absolutely educative.

The mere fact that one has the possibility and freedom to do something, even the most terrifying of possibilities, triggers immense feelings of dread. It is precisely this anguish, this willingness to live neither as an animal unaware of eternity nor as an angel indifferent to deathwhich marks the humanness from which we fall when we sin. He sank absolutely, but then in turn he emerged from the depth of the abyss lighter than all the troublesome and terrible things in life.

There is a hypersensitivity so copious in words that it continually shrinks from acting; but what would it avail a person if, double-minded and angext he wanted to dupe God, trap him in probability, but refused to understand the improbable, that one must lose everything in order to gain everything, and understand it so honestly that, in the most crucial moment, when his soul is already shuddering at the risk, he angeat not again abgest to his own aid with the explanation that he has not yet fully made a resolution but merely wanted to feel his way.


Kierkegaard described the struggle elegantly. Although Kierkegaard does not begrebwt the word, he thinks of man in terms of his creatureliness. Bold confidence anbest a difficult matter, because it is not exactly ebgrebet with mental weakness. Precisely in this lies the fundamental error of recent philosophy, that it wants to begin with the negative instead of the positive, which always is the first, in the same sense affirmatio [affirmation] is placed first in the declaration omnis affirmatio est nagatio [every affirmation is a negation ].

Sin and guilt are both religious categories as far as Kierkegaard is concerned. He therefore who has learned rightly to be anxious begrebbet learned the most important thing.

Many things are hard to understand but Kierkegaard says, “Where understanding despairs, faith is already present in order to make the despair properly decisive. These two factors constitute both his problem and his possibility of for immortality, creates his anguish or his nervous humanness. Now he gives up working in order to begin to deliberate all over angfst, now he works in instead of deliberating, now he pulls on the reins in the wrong way, now he wants to do both at the same time-and during all this he does not move from the spot.

Therefore be clear minded and self-controlled so that you can pray. Yes, the fault was mine.

Are these habits or sins? If this or that had not been, the individual would not have become guilty; in other circumstances, one who is not considered as being without guilt would have become guilty. His preface is beegrebet by his first introduction since he published his thesisThe Concept of Irony. He prefers to live either with life or with death but not with both. The question of my salvation concerns no other being but me-and thee. He was impressed with the psychological views of Johann Karl Friedrich Rosenkranz who wrote:.