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By Kierkegaard, Søren; Kierkegaard, Søren <> - Et l'ontologie; Kierkegaard Søren; Elrod, John W.; Kierkegaard, Søren

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In defense of this form of thought, Kierkegaard asserts that the only reality that exists for an existing individual is his own ethical reality. To every other reality he stands in a cognitive relation; but true knowledge consists in trans­ lating the real into the possible. 21 The only reality which exists for an existing individual is his own ethical reality, and true knowledge consists in translat­ ing that reality, one's own reality, into an abstraction to which one can be ethically related.

279-280. Cf. Kierkegaard, De Omnibus Dubitandum Est, trans. T. H. : Stanford University Press, 1958), pp. 151-152. 24 CUP, pp. 183-186. 25 See the following studies on Kierkegaard's theory of communica­ tion: Hermann Diem, Kierkegaard's Dialectic of Existence, trans. Har­ old Knight (New York: Frederick Ungar, 1965). Paul Holmer, "Kierke- PART ONE: KIERKEGAARD'S ONTOLOGY tive subject but the ethically existing subject. , by thought, but only by existing in the truth itself. Consequently, Kier­ kegaard denies that the truth of existence is objective as are the truths of mathematics and science, and affirms that the method of communicating it must be indirect rather than direct.

I, trans. David F. Swenson and Lillian M. Swenson (Princeton University Press, 1959), 1, 297-443· PART ONE: KIERKEGAARD'S ONTOLOGY pity for the human race in general that it can no longer feel pity for itself or another existing individual, then its feeling has become fantastical. Or, when a scholar aspires to ac­ quire infinite knowledge about nature, world history, poli­ tics, or culture and fails to understand himself, his knowl­ edge becomes fantastical. And, finally, when the self wills a possibility which bears no relation whatsoever to its facticity, it wills an abstraction, and thus, becomes fantastical in willing.

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