The self and despair: Kierkegaard, Heidegger, and Jüngel's anxious existence
This article explores the influence and reception of the Kierkegaardian self in modern theology, focusing on the philosopher Martin Heidegger and the theologian Eberhard Jüngel. In an attempt to transcend the atheistic philosophy of modernity, Eberhard Jüngel responded to the active, choosing self o...
Main Author: | |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
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Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Taylor & Francis
[2019]
|
In: |
International journal of philosophy and theology
Year: 2019, Volume: 80, Issue: 4/5, Pages: 408-423 |
Standardized Subjects / Keyword chains: | B
Kierkegaard, Søren 1813-1855
/ Heidegger, Martin 1889-1976
/ Jüngel, Eberhard 1934-2021
/ Self
/ Despair
/ Nothing
/ God
|
RelBib Classification: | KAH Church history 1648-1913; modern history KAJ Church history 1914-; recent history KDD Protestant Church NBC Doctrine of God NBE Anthropology VA Philosophy |
Further subjects: | B
Nothingness
B Word B Søren Kierkegaard B Despair B Eberhard Jüngel B Anxiety B Faith B Martin Heidegger |
Online Access: |
Volltext (Resolving-System) |
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520 | |a This article explores the influence and reception of the Kierkegaardian self in modern theology, focusing on the philosopher Martin Heidegger and the theologian Eberhard Jüngel. In an attempt to transcend the atheistic philosophy of modernity, Eberhard Jüngel responded to the active, choosing self of modernity, as propounded Heidegger, by proposing an account of existence that is instead passive before God. However, as Heidegger's philosophy itself is deeply in debt to Kierkegaard's account of existence, Jüngel's response to this active, choosing self both echoes and is radically distant from Kierkegaard's account of selfhood, wishing to have transformative faith in God but to move away from the individual relationship to God to a more communal, relational model. This article explores the debt that these thinkers have to Kierkegaard, and whether, in changing the active repetition of faith for the passivity of relational faith, Jüngel manages to overcome his own debt to Kierkegaard's account of the self before God. | ||
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