Paradokso ir absurdo vaidmuo filosofiniame tekste

LTReikšminiai žodžiai: Absurdas; Egzistencializmas; Kierkegaardas; Kierkegaardas,Sorenas; Paradoksas; Zhuangzi; Absurd; Absurdity; Existentialism; Kierkagaard, Soren; Kierkegaard; Paradox; Zhuangzi.

ENIn this paper I analyze the significance and meaning of paradoxes and absurdity in philosophical texts, showing how important they are in the philosophy of Kierkegaard and Zhuangzi. Their use of paradox allows them to surpass the limits of dialectical logic. Kierkegaard thinks that paradox is an essential aspect of human existence and the only way to approach faith and truth. Therefore he thinks that the paradox is needed for authentic life. I show that Kierkegaard identifies different forms of paradox (nonsense, paradox, absolute paradox, absurd) and analyze the difference between the paradox that Kierkegaard found in Greek philosophy and the absurdity of Christian faith. I understand the large number of Kierkegaard’s pseudonyms as expressions of paradox and analyze the correspondences between the points of view of his pseudonymous authors and those of the different sages and exemplary heroes in the Zhuangzi. I analyze the connection between paradox and reason. Both Kierkegaard and Zhuangzi think that reason and paradox clash with each other. Sometimes paradox can be a danger to reason, because it shows the limits of reason. At other times, reason can pose a danger to paradox because reason tries to explain paradox logically and so can destroy or reduce it to nonsense. Kierkegaard emphasizes absolute paradox as the essential condition of authentic faith, and the fact that the single individual is quite unable to make himself intelligible to anyone. Absurd faith cannot be understood or explained; therefore, Abraham could never explain his faith to anyone- even himself.cc.In this text I present and analyze Kierkegaard's paradox of the God who entered into time as an individual human being and show why reason cannot understand it. I also show the paradoxical nature of the Dao and analyze the resemblances and differences between the positions of Kierkegaard and Zhuangzi. Both, Zhuangzi and Kierkegaard, stress the paradoxical nature of philosophical texts. Reality itself is paradoxical but texts are doubly paradoxical because they are unable to reflect reality accurately and fully. Therefore these thinkers never try to be completely serious and prefer joking and speaking by way of anecdotes, parables, etc. In this way they try to let the reader understand that there is no reason to take their texts seriously. In this paper I analyze the paradoxes not only in Zhuangzis and Kierkegaards texts but also in their biographies, showing the unity between their theories and their lives, the mutual influences of their theories on their lives, and of biography on philosophical thinking. [From the publication p. 317-318]