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

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Indirect communication of the truth of existence means communicating it in the form of possibility. But existential reality is incommunicable. . 2" Not only must existence be communicated indirectly, but also it must be communicated as an ethical requirement. Whatever is great in the sphere of the universally human must therefore not be communicated as a subject for ad­ miration, but as an ethical requirement. 27 Through reflection on his own existence, Kierkegaard conceptually clarifies the universally human which he dis­ covers underlying his own existential topography.

Immediacy is reality. 92 Reality is the actual world, the world of the senses, the world of cognition, loving, perception, playing, in so far as it is not infinitely reflected upon. , medi­ ately. Speech penetrates the silence and dumbness of im­ mediacy. But with the emergence of speech, one also comes to recognize that the word is not the thing. On the contrary, the word expresses thought, idea; while immediacy, now left behind, as it were, by the word, expresses reality. Im­ mediacy is identified with reality and mediacy with ideal­ ity.

These reflected dichotomies now may impinge on each other so that a relationship between the «8 Fahrenbach, Kierkegaards Ethik, p. 18. 69 CUP, pp. 175-177; cf. EjO, 11, 270. 70 EjO, π, 214. 71 This original synthesis or relation­ ship is consciousness. Now, as we have seen, Kierkegaard believes that the dia­ lectical relationship which Hegel sets forth in The Phenom­ enology of Mind between sense-consciousness and reflection leaves reality behind in immediacy, and is not recovered as pure rationality by the dialectical advance of reason beyond reflection.

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