God "de re et de dicto": Kierkegaard, faith and religious diversity
In his Concluding Unscientific Postscript, Kierkegaard, writing as Johannes Climacus, famously distinguishes two kinds of religiousness, kind A and kind B. He claims that, even though kind A is basic to kind B, including as represented in Christian religious commitment, kind A both has God "in...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
2021
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| In: |
Scottish journal of theology
Year: 2021, Volume: 74, Issue: 2, Pages: 135-146 |
| Standardized Subjects / Keyword chains: | B
Kierkegaard, Søren 1813-1855
/ Religiosity
/ Diversity
|
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism KAH Church history 1648-1913; modern history NAB Fundamental theology |
| Further subjects: | B
Religious Diversity
B Absolute Good B Kierkegaard B God de re B God de dicto B Faith B Religiousness |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In his Concluding Unscientific Postscript, Kierkegaard, writing as Johannes Climacus, famously distinguishes two kinds of religiousness, kind A and kind B. He claims that, even though kind A is basic to kind B, including as represented in Christian religious commitment, kind A both has God "in its ground" and "can be present in paganism" that is atheist or agnostic. This apparent conflict calls for a resolution, if kind A is to be coherent. This article offers a new resolution with a familiar distinction between God de re and God de dicto, even though interpreters have overlooked the importance of this distinction for understanding Kierkegaard. In addition, the article contends that this distinction is supportable from Kierkegaard's own writings, even though he himself did not draw it explicitly. The article also explains the importance of the distinction for understanding Kierkegaard on religious diversity in intellectual content. It proposes that it enables Kierkegaard to offer a compelling position on such diversity, given his understanding of God's perfectly good character and activity. | ||
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