Page 301 - Stati inu obstati, revija za vprašanja protestantizma, letnik IX (2013), številka 17-18, ISSN 1408-8363
P. 301
SYNOPSES, ZUSAMMENFASSUNGEN
ing of other texts as well. Just like any other book, the Bible is also clear and
understandable – it is by no means a book with seven seals. This is the condition
that the knowledge of God – like any other knowledge – can penetrate to the
human heart via the senses. Vlačić’s fundamental conviction about the theology
of creation – entirely Lutheran – is that God in his relationship with people does
not circumvent created human nature, but communicates with them in harmo-
ny with it.
UDC 141.32:929Kierkegaard S.
Cvetka Hedžet Tóth
Subjectivity beyond (beneath) the subject
The article, written on the occasion of the 200th anniversary of Søren Kierke-
gaard’s birth, addresses one of the most prominent topics of Kierkegaard’s
thought, that there is a subjectivity which is the inner place of truth. Subjectiv-
ity is thus a means for self-appropriation and at the same time self-preservation.
The choice and decision-making are exclusively a matter of freedom, and the
passion of freedom is like an absolute choice, with the emphasis on absolute
choices, absolute deeds rather than choices in the name of the absolute! Such a
decision comes from within, it is the acting principle of subjectivity, and cannot
come about without freedom. One’s own self is freedom, and it is here that Ki-
erkegaard convincingly urges us with his passion of freedom, which is and re-
mains a matter of choice, emphasizing that “I do not create myself, I choose
myself. Therefore, while nature is created out of nothing, while I myself as an
immediate personality am created out of nothing, as a free spirit I am born of
the principle of contradiction, or born by the fact that I choose myself.” The
article lays particular emphasis on the fact that, according to Kierkegaard, evil
is also the human being’s choice, since “the good is for the fact that I will it, and
apart from my willing it, it has no existence. This is the expression for freedom.
It is so also with evil, it is only when I will it.” It is as if, through our freedom, we
stepped into history, temporality, which is foremost human. Is this history, ac-
cording to Kierkegaard, gazing more into the future or into eternity – we do not
get any final answer here, because Kierkegaard’s basic attention was not devoted
to this issue. Kierkegaard warns us that where we expect something absolute and
divine to vouch for our decisions, we first and foremost and always stumble upon
freedom; even when the masses storm the sky in the name of justice and equal-
ity. The individual, one of the most fundamental concepts of Kierkegaard, fights
for freedom, and thereby fights “for the future, for either-or”.
299
ing of other texts as well. Just like any other book, the Bible is also clear and
understandable – it is by no means a book with seven seals. This is the condition
that the knowledge of God – like any other knowledge – can penetrate to the
human heart via the senses. Vlačić’s fundamental conviction about the theology
of creation – entirely Lutheran – is that God in his relationship with people does
not circumvent created human nature, but communicates with them in harmo-
ny with it.
UDC 141.32:929Kierkegaard S.
Cvetka Hedžet Tóth
Subjectivity beyond (beneath) the subject
The article, written on the occasion of the 200th anniversary of Søren Kierke-
gaard’s birth, addresses one of the most prominent topics of Kierkegaard’s
thought, that there is a subjectivity which is the inner place of truth. Subjectiv-
ity is thus a means for self-appropriation and at the same time self-preservation.
The choice and decision-making are exclusively a matter of freedom, and the
passion of freedom is like an absolute choice, with the emphasis on absolute
choices, absolute deeds rather than choices in the name of the absolute! Such a
decision comes from within, it is the acting principle of subjectivity, and cannot
come about without freedom. One’s own self is freedom, and it is here that Ki-
erkegaard convincingly urges us with his passion of freedom, which is and re-
mains a matter of choice, emphasizing that “I do not create myself, I choose
myself. Therefore, while nature is created out of nothing, while I myself as an
immediate personality am created out of nothing, as a free spirit I am born of
the principle of contradiction, or born by the fact that I choose myself.” The
article lays particular emphasis on the fact that, according to Kierkegaard, evil
is also the human being’s choice, since “the good is for the fact that I will it, and
apart from my willing it, it has no existence. This is the expression for freedom.
It is so also with evil, it is only when I will it.” It is as if, through our freedom, we
stepped into history, temporality, which is foremost human. Is this history, ac-
cording to Kierkegaard, gazing more into the future or into eternity – we do not
get any final answer here, because Kierkegaard’s basic attention was not devoted
to this issue. Kierkegaard warns us that where we expect something absolute and
divine to vouch for our decisions, we first and foremost and always stumble upon
freedom; even when the masses storm the sky in the name of justice and equal-
ity. The individual, one of the most fundamental concepts of Kierkegaard, fights
for freedom, and thereby fights “for the future, for either-or”.
299
