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Soren Kierkegaard's "Fear and Trembling", 2006.
This paper discusses Soren Kierkegaard's masterpiece "Fear and Trembling", which describes the authors notion of faith.
1,255 words (approx. 5.0 pages), 3 sources, APA, AU$ 53.95
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Abstract
This paper relates that, in his book "Fear and Trembling", Soren Kierkegaard considers Abraham's climbing up the mountains to sacrifice his son, even though Abraham could not understand the command, as an act of blind and ultimate faith. The author points out that the concept of infinite resignation---when the tragic hero tries to make major leaps of faith and hopes to get nothing in return because he believes to have submitted to faith---is used by Kierkegaard in rather negative terms. The paper relates that, compared to infinite resignation, a knight of faith believes that acts of faith must be done repeatedly and regularly, feels that these acts must be "made in virtue of the absurd" and considers that the reward comes in the form of "gaining the finite".
From the Paper
"Knight of faith is described as someone who gives up everything for faith but believes to be amply rewarded for all his actions. He is a simple man with an honest and sincere belief that he will be rewarded. Abraham as a knight of faith "The knight of faith is someone who is able to remain fully committed to an absurd action with faith that, as Kierkegaard says, through the absurd the object which was resigned will be granted back through the infinite." Infinite is something that is not within the boundaries of rationale and the phenomenon is unexplainable because when one accepts the repercussions of an action and acts..."
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Soren Kierkegaard's ?Fear and Trembling?.
This paper explains the difference between the ?Knight of Faith? and the ?Knight of Infinite Resignation? in Soren Kierkegaard's ?Fear and Trembling?.
990 words (approx. 4.0 pages), 0 sources, AU$ 44.95
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Abstract
This paper explains that Soren Kierkegaard?s philosophical classic, ?Fear and Trembling?, tells the story of Abraham and Isaac from the Old Testament in a series of versions. The author stresses that Abraham is not a murderer but a man of the faith, as shown in his act of resignation to the absurdity of God and the teleological suspension of the ethical that is its result. The paper relates that Abraham, the ?Knight of Faith?, obeys God, sacrifices Isaac, but fears God?s wrath and dwells with the pain of the loss of the beloved firstborn; but the second, true Abraham is the ?Knight of Infinite Resignation?, who obeys God in action, but knows in his heart that God is good and something will happen so that he will gain back all he has lost.
From the Paper
"Critical to Kierkegaard?s thesis of the greatness of Abraham as a ?Knight of Infinite Resignation? is the notion of the teleological suspension of the ethical. This refers to the fact that, because it is God?s request, Abraham does an action that he knows is wrong. Kierkegaard stresses that merely because God tells Abraham to do something, this does not make the sacrifice of Isaac right. Rather, Abraham agrees to sacrifice his own morality because of his absolute trust, faith, and resignation in the will and the goodness of God. This level of trust is absurd, of course. How will the murder be prevented? But it is also absurd that God would give Isaac to Abraham and Sarah, long after the two were too old to have children."
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"Fear & Trembling" by Soren Kierkegaard, 1989.
Analyzes the philosopher's description of faith in his work on Abraham. Examines the issues of religious paradox, universal morals and obedience to God.
2,025 words (approx. 8.1 pages), 1 source, AU$ 89.95
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From the Paper
"Abraham and the Paradox of Faith
"The paradox of faith, then, is this: that the single individual is higher than the universal, that the single individual . . . determines his relation to the universal by his relation to the absolute, not his relation to the absolute by his relation to the universal" (Kierkegaard, 69).
This statement on faith made by S.ren Kierkegaard expresses a difficult concept: the paradoxical nature of faith. Kierkegaard believed that people should not get caught up in the big ethical question of performance; rather, they should concentrate solely on their duty to God. This was the only way their actions could be called right. For Kierkegaard, Abraham..."
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Kierkegaard's "Sickness Unto Death", 2006.
A review of "Sickness Unto Death" by Soren Kierkegaard.
900 words (approx. 3.6 pages), 1 source, AU$ 44.95
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Abstract
This paper considers how Soren Kierkegaard in his work "Sickness Unto Death" examines the nature of the human being specifically in terms of Christianity. Kierkegaard was an early proponent of a philosophy that would become Existentialism, expressed as a reaction to the abstract rationalism of Hegel. The paper further discusses that when Kierkegaard refers to the "sickness unto death," he is referring to a lack of awareness of the self, which he says afflicts those who are not Christians. He also refers to the sickness unto death as despair and so as a sickness of the spirit, with the human being described as spirit.
From the Paper
"Soren Kierkegaard in his work 'Sickness Unto Death' examines the nature of the human being specifically in terms of Christianity. Kierkegaard was an early proponent of a philosophy that would become Kierkegaard describes the mind as awakening itself to self-awareness by following a series of stages leading to universal consciousness and to Absolute Thought. Those suffering from the sickness unto death do not experience this level of development, of course, for they are beset by a despair that Kierkegaard describes as an "agonizing contradiction, this sickness in the self, everlastingly to die, to die and yet not to die, to die the death. For dying means that it is all over, but dying the death means to live to experience death; and if for a single instant this experience is possible, it is tantamount to experiencing it forever" (Chapter 1 Section C)."
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Journalistic Ethics and Kierkegaard, 2006.
An analysis of philosopher Soren Kierkegaard's ethics as they apply to a new theory of journalistic ethics.
3,245 words (approx. 13.0 pages), 7 sources, MLA, AU$ 116.95
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Abstract
This paper discusses journalistic ethics, according to the views of philosopher, Soren Kierkegaard. It begins with a brief look at the various theories of journalistic ethics that have held sway in the past. The paper then presents cases demonstrating their inadequacies. It then re-examines those cases under the Kierkegaardian system of teleological suspension of the ethical qua journalism and discusses the possible objections to and complications of this approach.
From the Paper
"In the organic process through which ethical weeds inevitably sprout wherever civilization ploughs fresh soil, modern society may have broached a new continent. Surely this can be said with respect to journalism. Technological advances, innovative political tactics, and the ever-more competitive relationship between government and press all contribute to a proliferation of ethical dilemmas for which there exists no adequately vigorous effort to account. When the old approaches to journalistic ethics, having never foreseen the complexity our times, prove themselves antiquated, journalists must pursue new ways to understand the ethics of their craft. The answer, I submit, lies in the writings of nineteenth century Danish philosopher Soren Kierkegaard, whose sees the finite nature of ethical dimensions and transcends them through a teleological suspension of the ethical. Before wading into the intricacies of Kierkegaard, though, I would first like to sketch the structure of this essay."
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Kierkegaard, Theology and Faith, 2002.
A discussion of theology and faith in the thinking of Soren Kierkegaard.
2,400 words (approx. 9.6 pages), 5 sources, AU$ 111.95
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Abstract
This paper will discuss the Kierkegaard's thinking on both theology and faith. It will be argued that at the heart of his discussion of both issues is his critique of the inherent weaknesses of traditional theology. It will be seen that Kierkegaard perceived the damage that modern theology - rooted in Scriptural textual analysis - was capable of inflicting upon Christianity. Thus, Kierkegaard argues for a faith based upon paradox and belief instead of reason or theology. The significance of this perspective is that it allows for the existence of faith in a secular age where textually foundationed theology is no longer capable of survival as a coherent tradition.
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God's Existence: Kierkegaard Refuted, 2002.
An examination of Kierkegaard's argument of God's existence.
1,650 words (approx. 6.6 pages), 2 sources, AU$ 77.95
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Abstract
This paper discusses the arguments of Soren Kierkegaard and C.S. Lewis regarding whether the existence of God can be proven by reason and logic. Kierkegaard's Against Proof in Religion and Lewis' Mere Christianity are the primary sources. The paper concludes that Lewis offers convincing logical proof that God exists.
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Kierkegaard and Radical Fideism, 2007.
An overview of the history and philosophy of fideism.
3,136 words (approx. 12.5 pages), 8 sources, MLA, AU$ 114.95
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Abstract
This paper discusses fideism, a philosophical view extolling theological faith by making it the ultimate criterion of truth and minimizing the power of reason to know religious truths. The paper looks at how, for strict fideists, there is no place for reason in finding or experiencing the fundamental tenets of religion and how blind faith is the only way to becoming confirmed and saved. In particular, the paper looks at how 19th-century Danish philosopher Soren Kierkegaard used fideism in his approaches to philosophy.
From the Paper
"Soren Kierkegaard held the fideist position that God's existence cannot be known and that one's faith cannot be founded on needs or rational justifications, but on simply believing in God. This belief became known as Christian existentialism and many of Kierkegaard's works, including Fear and Trembling, written under various pseudonyms, representing works of fiction whose viewpoints are as varied as their supposed authors and espouse hypothetical positions that Kierkegaard did not, himself, especially espouse, rebut his beliefs, or are rebuttals of others' beliefs."
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Descartes and Kierkegaard on Faith and Truth, 2002.
This paper discusses Kierkegaard's and Descartes' positions on the knowledge of truth.
1,900 words (approx. 7.6 pages), 2 sources, AU$ 88.95
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Abstract
The paper examines Kierkegaard's discussion on Abraham having faith in the test that God placed upon him in terms of sacrificing Isaac. Kierkegaard shows how Abraham had a faith that went beyond this world. This is why Kierkegaard writes that "faith begins precisely where thought stops." (Kierkegaard, p.20) This reality of innate knowledge was connected to Descartes' conception of matter. Descartes saw matter as being separate from consciousness. He believed in innate and universal truth.
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Kierkegaard's Abraham, 2002.
An analysis of "Knight of Faith" by Kierkegaard and his presentation of Abraham.
1,400 words (approx. 5.6 pages), 2 sources, AU$ 66.95
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Abstract
This paper will discuss Kierkegaard's "Knight of Faith" and the model that Abraham makes for this ideal. In Kierkegaard's three modes of being, Abraham exemplified the highest form of being. This paper will discuss the transition to the "Knight of Faith". Also discussed is how Abraham had a duty to God and his saintly side of character in Kierkegaard's model. These aspects of his philosophy will be discussed to reveal the nature of Kierkegaard' idea of a knight.
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Kierkegaard's "Fear and Trembling", 2002.
Analysis of Kierkegaard's views on the trial of Abraham.
650 words (approx. 2.6 pages), 1 source, AU$ 33.95
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Abstract
The question implied in the parable of Abraham seems to be one of practical ethics as opposed to the less clear rules and requirements of faith, a concept seen as largely aesthetic, as opposed to ethical, by Kierkegaard and one that was also problematic, at large, to he and his contemporaries. Kierkegaard comments that he cannot explain Abraham's position accurately and that he did not become the person he was by way of sin as this was often understood by the ancients to bring understanding and eventual privilege when overcome, at great personal cost. Instead, Abraham presents to Kierkegaard a righteous man who nonetheless, reached a quandary in which he was called upon to prove his faith without doubt.
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Nietzsche and Kierkegaard, 2005.
An examination of Nietzsche and Kierkegaard, on the individual in relation to faith and society.
1,350 words (approx. 5.4 pages), 2 sources, AU$ 66.95
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Abstract
The argumentative paper analyzes excerpts from both Nietzsche and Kierkegaard. The paper discusses the individual's response to faith, which for Nietzsche is a poor substitute for the will, and for Kierkegaard is a positive force. The paper explores several quotations beyond the specified passages, concluding that Nietzsche and Kierkegaard have radically dissimilar approaches given that they are both from European cultures.
From the Paper
"Nietzsche and Kierkegaard on the Individual in Relation to Faith and Culture. Friedrich Nietzsche (1844-1900) and Soren Kierkegaard's ideas are more than familiar to us in the early 20th century, significant for having offered radical alternatives to then 'mainstream' cultures, in their own times. When Nietzsche ventured in, The Gay Science, "who are we anyway?", in this question alone, he presented a strong challenge to central European popular culture that remain rooted in Christian or Judeo-Christian notions of social membership as they had become combined, over time, with bourgeois and literate culture (p.286)."
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Kierkegaard's Paradox, 2005.
This paper examines Kierkegaard's philosophy about a paradox between Reason and Passion.
900 words (approx. 3.6 pages), 0 sources, AU$ 44.95
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Abstract
This paper describes Kierkegaard's basic paradox between Reason and Passion and its ultimate expression. The paper explains that this is the attempt to describe the existence of God, which is the name he gives for the Unknown. The paper illustrates how according to Kierkegaard, it is impossible for human Reason to know or describe the Unknown, yet it is the ultimate goal of Reason. The paper shows how this is what creates the paradox.
From the Paper
"The 19th century Dutch philosopher Sen Kierkegaard believed that paradox was integral to a philosopher or thinking man, because it created passion and without both of those, philosophy and thought was meaningless. This created a paradox for the serious philosopher, because reason being a matter of thought and intellect is the opposite of passion, being of feelings and emotions. He believed that paradox created passion, but without passion the thinker could not be inspired to create his philosophy, but that at some point there would be a "collision" of Reason and passion, and that this would be the undoing of one or both of them, because it is in the nature of the paradox of Reason and passion to try to destroy each other. Kierkegaard said, "The supreme paradox of all thought is the attempt to discover something that thought cannot think.""
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Nietzsche and Kierkegaard, 2005.
An analysis of philosophical passages from Nietzsche and Kierkegaard.
1,350 words (approx. 5.4 pages), 2 sources, AU$ 66.95
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Abstract
The paper analyzes two passages, the first from Nietzsche's "The Gay Science" and the second from Kierkegaard's "Fear and Trembling". The paper examines how the passages present two perspectives on the crisis of individual consciousness and action in terms of its relationship to a higher being or deity in the modern context. The writer shows that the passages from Nietzsche and Kierkegaard display, in light of the texts from which they came, two distinct conceptions of the relationship of man to God.
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Nietzsche and Kierkegaard, 2006.
This paper looks at the relationship between mankind and God in Nietzsche's 'The Gay Science' and Kierkegaard's 'Fear and Trembling'.
1,350 words (approx. 5.4 pages), 2 sources, AU$ 66.95
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In this article, the writer discusses two passages, from Nietzsche's 'The Gay Science' and Kierkegaard's 'Fear and Trembling', one can see two modern philosophers exploring the relationship between mankind and the divine in the modern context. This essay argues the thesis that while both works differ in their conception of this relationship - with Nietzsche rejecting the need for a divinity while Kierkegaard advocates its necessity in our lives - their complex reinterpretations of this connection reflects the modern ambivalence with regard to mankind's relationship with God.
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Nietzsche and Kierkegaard, 2002.
A study of the views of Nietzsche and Kierkegaard on man's belief in the world around him.
1,400 words (approx. 5.6 pages), 2 sources, AU$ 66.95
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Abstract
This essay discusses what Kierkegaard and Nietzsche thought about man's belief in the world around him. Kierkegaard wondered how we could be sure of anything, when it was clear that we often have to rely on faith. Nietzsche completely rejected the idea of faith, because he rejected religion.
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