By Tamar Aylat-Yaguri, Jon Stewart
While he heard the voice that ordered him to sacrifice his son, used to be Abraham deluded? whilst is religion simply a kind of self-deception? The existential problem of achieving and maintaining religion is as tough this day as ever sooner than and maybe even extra so in a scientifically, technologically orientated tradition. religion can develop into inauthenticity as simply this present day as in Kierkegaard's period. This ebook offers Kierkegaard's illuminating responses to the existentially haunting questions of religion and authenticity
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Extra info for The authenticity of faith in Kierkegaard's philosophy
How does Climacus arrive at the problem of acoustical illusion? And how can it be interpreted as a form of self-deception? ”4 Let’s adopt a working assumption that well-hanged means living with true and disturbing doubts, and ill-wed means living in sweet illusion. C. 5 I believe our interpretations are close, yet my interest lies not in Christianity but in philosophy. If one accepts such an interpretation, then by quoting this motto, Climacus presents the philosophical attitude that prefers despair to illusion (through Christian eyes, this motto may have different connotations: suffering is better than sin).
It is unlikely that Kant would allow the possibility that one would break his promise with a moral intention. However, noticeably, there is always a question whether a certain legal action is moral as well. We do not know if a person keeping his promise does it with a moral intention, and we may not be certain, even with regard to ourselves, that our legal actions are purely moral. Performing a legal action (which is what we do most of the time), I might deceive myself that I am conducting myself in a moral manner, while actually I am motivated by natural inclinations such as fear, desire, or social pressure—all of which, in Kant’s view, stand for immoral intentions.
II. Kierkegaard Facing the Problem of Ethical Self-Deception Let us now address Kierkegaard’s approach to the problem of ethical selfdeception. Kierkegaard refuses to accept that the problem cannot be better handled. In general, I believe that he rejects Kant’s objective doctrine of ethics and religion, and the notion of radical evil in particular. This does not mean that Kierkegaard necessarily dismisses the possibility of an ethical existence based on Kant’s ethical doctrine, but, as will be shown later, that 22 Chapter Three due to the crucial importance of retaining authenticity, the objective validity of this ethical doctrine is not absolute validity.