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| | KANT AND KIERKEGAARD: THE SUBJECTIVIZATION OF FAITH |
 | | For Kierkegaard as much as for Kant, however, it may be argued that the moral standpoint is unsurpassable, since for both, religious faith's primary significance lies in its capacity to address problems raised within ethical inwardness, rather than in its capacity to elevate the individual beyond abstractly subjective, dualist modes of modes of experience. |
 | | Kierkegaard's response to the Kantian impasse, his solution to the problem of how the finite subject may achieve moral regeneration, will not involve a negation of Kantian dualisms, therefore, but rather the restoration of faith in the historical core of the Christian religion as the unique means for transcending the dualist impasse. |
 | | Kierkegaard's familiarity with Hegel's writings was largely indirect, mediated through the work of a Danish disciple, Hans Lassen Martensen, whose theological writings attempted to resolve the current impasse between Christian orthodoxy and Enlightenment rationalism through an apparently Hegelian speculative mediation between these mutually contradictory poles. |
| www.mun.ca /animus/1998vol3/staford3.htm (16114 words) |
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