ESAA01 Kierkegaard in an Aristotelic Key (aesthetics-ethics-metaphysic)

Filozofická fakulta
podzim 2006
Rozsah
1/1. 4 kr. Doporučované ukončení: k. Jiná možná ukončení: zk.
Vyučující
prof. PhDr. Petr Osolsobě, Ph.D. (přednášející)
Garance
prof. PhDr. Petr Osolsobě, Ph.D.
Seminář estetiky – Filozofická fakulta
Kontaktní osoba: Ing. Ivana Vašinová
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Cíle předmětu
Soren Aabye Kierkegaard (1813-1855) a key-role is played by concepts derived from Aristotle. Kierkegaard himself is one of the most important modern thinkers whose influence on philosophy, literature and psychology of art cannot be overestimated.
Osnova
  • In the philosophy of Soren Aabye Kierkegaard (1813-1855) a key-role is played by concepts derived from Aristotles conception of movement kínesis (Physics III). Kierkegaard concentrates primarily on the first of the two types of movement: the passage from potentiality to reality, or the realisation of potentiality (becoming, Tilblivelse). The principle of this activity is, for Aristotle, nature in the widest sense: for Kierkegaard it is man consciously striving for and realising a certain télos. The connection that binds the whole of individual human decisions is called Existents by Kierkegaard and he understands the acts of decision-making as a measure (metrón) of life movement in view of the fact that it is unmoving. Life movement is, therefore, not continuous, but characterised by jumps, or desultory. Kierkegaard goes on to draw on Aristotles doctrine of intentional choice (proaíresis), for which it is necessary to have not only correct opinion but also free abilities. The limit of practical deliberation is decision in Kierkegaard the halting of virtually infinite reflection and action. Kierkegaard adopts the concept of the unmoved Mover from Metaphysics XII everything else has come into existence by the movement of the realisation of potentiality. This movement is not necessary what has happened did not have to ever happen. From Metaphysics IV Kierkegaard repeatedly cites Aristotles critique of the two extreme views about the reality of movement (of the Heracliteans and Eleatics). Movement is hard to understand (Physics 201b) because it cannot be categorised under any genus. In the same way Kierkegaard in his Philosophical Fragments (Samlede Vaerker, VI, p. 74) speaks of the illusion of origination (Svigagtighed) and of the difficulties in understanding previous events which, because of their present immutability, appear to be necessary. The tool for understanding the unconditionality of the movement of realisation is wonder and trust (Tro) because immediate sense-perception does not allow us to register any change in being, nor does it exist for abstract reflection (in logical space there is no beginning or ending). The movement of existence cannot be demonstrated, but it is still acknowledged by us. For this cognitive act Kierkegaard uses the term leap (Springet), which he most probably took from the conversations between Lessing and Jacobi to which he refers in this connection. The basic Aristotelian characteristics of Kierkegaards philosophy remain the teleological understanding of human existence and the principles of identity, contradiction and excluded-middle. These onto-logical principles, which he repeatedly appeals to especially in the polemic against Hegel and his followers, are a reliable indication of the fact that he remained in the field of critical philosophy even as a poet and theologian, and they also allow us make a true estimation of how deep are the philosophical findings of those who often like to invoke Kierkegaard.
Vyučovací jazyk
Angličtina
Další komentáře
Poznámka k ukončení předmětu: Obecné podmínky ukončování kursů Semináře estetiky
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Obecné podmínky ukončování kursů Semináře estetiky.
Předmět je zařazen také v obdobích podzim 2005, podzim 2007, podzim 2008.