By Søren Kierkegaard

In Philosophical Fragments, Søren Kierkegaard (writing less than the pseudonym Johannes Climacus), seeks to give an explanation for the character of Christianity in reminiscent of method as to deliver out its calls for at the person, and to stress its incompatibility with the theology in response to the paintings of Hegel that was once turning into an increasing number of influential in Denmark. If one have been to learn purely or 3 of Kierkegaard's works, this can be surely one of many ones to learn. One can't comprehend Kierkegaard's notion with out studying this publication, and in addition to its sequel represents the center of what he used to be attempting to in attaining in what he known as his "Authorship." via Philosophical Fragments, Kierkegaard purports to provide the common sense of Christianity.

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20 In terms of our earlier analysis, the subject of an Aristotelian proposition that ascribes properties or relations to God points to his power, the predicates of the proposition point to his intelligible structure, and the copula or the relation that binds them together point to the mystery of creation in which power and structure are united. It is this mystery that is preserved by negative theology, but it is also the power and the structure to be found there that the positive side of eminent and analogical discourse attempt to make accessible.

If this were so, the doctrine of creation would be indistinguishable from the modern quest for comprehension, and God could be equated with Absolute Spirit as the fundamental term of the modern philosophical enterprise. As the ground of existence, God remains distinct from his creatures; and it is this irreducible dimension of difference that allows each of them to retain a certain measure of independence. The grounding relation also binds the terms it grounds together, allowing them to be related reciprocally because of their mutual dependence on the same creative source.

I will then suggest how the uniqueness of the medieval period can resolve the conflict between the ancient and the modern worlds and allow us to reestablish a harmony between the origins from which philosophy begins and the end toward which it develops. Finally, I will argue that the contemporary philosophical interest in language can give us a fruitful mode of access to what is central in the medieval world and that language is the key for reinterpreting the philosophical tradition from a point of view that transcends the metaphor of war.

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