Neklasikinio mąstymo principai Kierkegaardo filosofijoje

LTReikšminiai žodžiai: Egzistencija; Hegelis, Georgas; Hėgelis; Ironija; Kierkegaardas; Kierkegaardas, Sorenas; Neklasikinė filosofija; Nietzsche; Nietzsche, Friedrichas; Orientalizmas; Paradoksas; Pseudonimai; Schopenhaueris; Schopenhaueris,Arthuras; Subjektyvioji ontologija; Existence; Hegel; Hegel, Georg; Irony; Kierkegaard; Kierkegaard, Soren; Nietzsche; Nietzsche, Friedrich; Non-classical philosophy; Orientalism; Paradox; Pseudonyms; Schopenhauer; Schopenhauer, Arthur; Subjective ontology.

ENKierkegaard’s non-classical principles of philosophical thinking are considered in this article. Special attention is given to his radical critique of “false” and “impersonal” rationalism. It not only meant a rejection of the traditional principles of classical metaphysics, which claimed “universality” and “universal meaning”, but also demonstrated their goal of basing their philosophy on individual human life, or, in other words, personal existence with its unique inner world. That critique is regarded as more profound in comparison with Schopenhauer’s. Kierkegaard develops his own philosophy of “existential crisis”, opposing subjective will and internal changes to abstract thinking and external influences. With the works of Kierkegaard, begins that stage in the development of Western philosophy which can be called critical or non-classical. First place is occupied by the idea of the disharmony of the world: its subjective reflection is “split” consciousness, that has lost contact with traditional concepts of harmony, humanism, goodness, and beauty. His philosophy is that of the internal personal world and of free choice. To the famous motto of Cartesian rationalism cogito ergo sum, he opposes his own statement “I am here and think because I do exist here”. So the notion of existence becomes fundamental for his philosophical reflections, focused on the topics of personal existence, destiny and perspectives of being. Since personal becoming never stops, the ability to exist is treated as a great art. The aim of genuine philosophy is not a knowledge of the external world but an inquiry into the deepest problems of personal being and creativity, of which the greatest enigma is existence. Hence Kierkegaard gives a new subject and new tasks to philosophy.When treating the problems of individual human existence, Kierkegaard and other followers of non-classical philosophy relied on an understanding of being as non-substantial (personality is not something given but a totality of constantly emerging potentials) and at the same time subjectivized their ontological problems. Thus the strengthening of subjectivist tendencies in post-Hegelian philosophy reached the culmination of its development. “Subjective ontology”, or ontology in the narrow sense of the word, is that which we can call the spontaneous “ego”: it determines the unconscious functioning of human “existence” in a specific individual consciousness. All individual existence is enclosed, as it were, in a subjective environment, but we cannot affirm that it - existence - is subjective. [From the publication p. 313-314]