The Sufferings Of A Rational Being In — страница 2

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cannot be attained. In contrast, a despairing man can only despair about himself. He hopes to achieve the end of his despair but is powerless to do so since his own anxiety over the despair that consumes him. And the fact that he cannot get rid of the self which causes this despair makes him a hapless being. For Kierkegaard, to get rid of the self which causes this despair is quite impossible enough and to get rid of it would be in despair also since the self is connected to the body. The body cannot live without a self thereby making the self-indestructible hence the eternity of despair is a torment to be experienced by the self. Thus it is that despair, this eternal sickness in the self that is the sickness unto death. The eternal sickness cannot be relieved even by death

itself, and even if it were possible the situation would still be in despair for it is connected to the self. And by the self, the despairer would have no place to go except to despair itself, since to have a self, to be a self, is the greatest concession made to man, but at the same time eternity?s to be relinquished upon him. III. The anatomy of suffering. The despair as we have known is made manifest by Kierkegaard?s foundation as his basis for the eternal torment faced by man, that he himself cannot deny his despair over himself. And what more he is powerless over this. Now, Kierkegaard?s concept of human suffering is in the fact a basic connection over the said basis for his ground as an existentialist, meaning to say that he overwhelmingly attaches the self over to despair,

he gives in to this notion and throws away the key for self-deliverance. This context however in the anatomy of human suffering, may also contain some light in it since Kierkegaard wishes to expound the paradigm of suffering with connection to man?s place in the world. Unlike the contention for despair, this however may have a religious prescience to the matter that equally is as compelling as his forethought of despair. Kierkegaard sets forth in the anatomy of suffering with the urgency of hope, though I will give this loose connection a more brief analysis in the next part of the paper, I wish to start of with a positive introspection with Kierkegaard having been known to have an outlook which is in direly connected with misery and anxiety. Kierkegaard sets forth in this

perspective with a dialectic of suffering, in this case it is assessed as an aesthetic category. A person, living in this so called aesthetic stage should perceive suffering to be a rotatory condition, which is tandem of both an infliction of pain and also by a surfeit of pleasure. In this instance, Kiekegaard upholds an ethical and religious scheme in determining the forms of suffering that attend to all human life. Earthly suffering which he connotes as the active human suffering we know, cannot be neglected and so thus be a weighted arrangement for the conception of ethico-religious advancement. It is closely associated to freedom, as Kierkegaard saying; ? a person who holds to a difficult position out of ethical conviction can escape the opposition and hatred of others simply

by giving in to their demands for conformity. Such position may be heartily received back into the group, but nonetheless chooses to hold to his or her position and consequently chooses this avoidable suffering that is taken to the service of the good? . Such notion, Kierkegaard argues is believably noble in deed as long as there is conviction in the stand that a person takes. The willing to do good, is also given concordance as an aspect in the midst of avoidable and unavoidable suffering. This is expressed in the book Purity of the Heart, saying the readiness of the person to ?will the good in truth and the disposition and to let go of double mindedness and the consolations of temporality? . In this case, one shifts from the mundane and earthly resources and moves into a more

enduring manifestation of the goodness of human suffering. At this point rather, Kierkegaard?s position is that suffering can be reunited with freedom and so it could be chosen. The suffering or (passio) he says cannot be sheer passivity alone but it should come into contact with courage and resistance (both Mod and Modstand quite respectively) so as to confront the disease of acting in avoidable suffering . His understanding however, was that how can a person survive the debilitating and numbing effects of suffering itself when the situation comes that it only belingers a harsh judgmental mood for a person and renders him to mental frustration. The difficulty in this sense is that person has to deal with the situation that may even ultimately lead in hopelessness. In which case,