Kierkegaarad and the Paradoxical Logic of Worldly Faith

Hall, Ronald L.

doi:10.5840/faithphil199512121

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“…As Ronald Hall has perceptively observed, a paradoxical relation 'is a peculiar kind of dialectical relation in which a positive reality is taken to include within itself what it, by its very nature, excludes … despair, for example, is a structural element within faith even though faith excludes it; spirit includes sensuality within itself by virtue of excluding it; the possibility of being a self both includes and excludes the possibility of not being a self' and so on. 16 The Kierkegaardian paradox is paradox precisely because it includes within itself the 'annulled possibility', as he says in The Sickness unto Death . This explains why the chapter in Philosophical Fragments on the absolute paradox is followed immediately by the appendix on offence, because the latter is an annulled possibility that always remains and must remain within faith for faith to be faith.…”

Section: /[Xi2 a 51])mentioning

confidence: 96%

Michel Henry and S⊘ren Kierkegaard on Paradox and the Phenomenality of Christ

Hanson

2009

International Journal of Philosophical Studies

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For Henry the question 'Can the truth be learned?' is as much an aporia as it was for Kierkegaard, and both thinkers ask this question not in order to solve some abstract or pedantic epistemological issue but because the truth they seek is the one that is appropriate to human beings and their salvation. This paper examines Henry's and Kierkegaard's answers to the question of how the truth is learned, and in the course of this examination will necessarily have occasion to compare the two thinkers' accounts of paradox and the phenomenality of Christ, two themes that bring into focus the nature of truth in both thinkers. The paper begins with an analysis of Henry's theory of two truths, one of the world and the other of life. These two truths collide in the crucial eleventh chapter of I Am the Truth , which elucidates Henry's understanding of paradox and the role it plays in his phenomenology. Finally, the paper entertains some questions for his theory that a Kierkegaardian might raise. Throughout it can be seen that despite his appreciation of Kierkegaard, Henry's account of paradox and the specific mode of revelation that is appropriate to the Christ deviates from the Dane's theory. Furthermore, it would seem that in a similar fashion their understandings of what counts as a paradox ultimately differ in such a way that Henry's supposed paradoxes turn out to be by his own admission merely apparent, whereas for Kierkegaard (and perhaps in this respect his theory is a bit closer to ordinary intuitions about what it means for a truth to be paradoxical), paradox is an ineradicable feature of the highest kind of truth as reason confronts it. The thesis then that for Henry paradox and the tension between two kinds of truth are merely apparent whereas for Kierkegaard they are intensified is not merely of interest in establishing a proper reading of each respective thinker; it affects our understanding of the phenomenological notions of world, truth, and the absolute as well as establishing divergences of considerable theological interest. What is at stake is the exact status of the kind of truth phenomenology will privilege and the bearing that this question has upon the nature of the world and phenomenality.

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Section: /[Xi2 a 51])mentioning

confidence: 96%

Michel Henry and S⊘ren Kierkegaard on Paradox and the Phenomenality of Christ

Hanson

2009

International Journal of Philosophical Studies

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“…49 For Hall, the end of Christendom is also the effective end of the "misuse of the Christian faith." 50 Faced with the crisis of the end of Christendom, Hall wrestles with the meaning of faith in a post-Christian world.…”

Section: Douglas John Hall: Faith In Post-christendommentioning

confidence: 99%

Engaging with the Other

Cho

2023

The Ecumenical Review

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The World Council of Churches (WCC) has recently stated that we live in a “poly‐crisis” world. This context raises questions about finding common ground with people of other faiths or no faith for the common good. How do Christians practise ecumenical diakonia in the public sphere and offer transformative diaconal services in their contexts? To explore these questions, I reflect on the essence of faith in Korean Sŏn Buddhist monk Chinul (知訥, 1158–1210) and that of the contemporary Canadian theologian Douglas John Hall to identify implications for the practice of ecumenical diakonia and its commitment to interreligious dialogue. Chinul and Hall agree that faith encourages reaching out to others. Buddhists and Christians can be companions on the journey of working together across differences for the common good of the world.

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“…For readings of the essay that substantiate this direction, see also John Davenport's ‘Faith as Eschatological Trust in Fear and Trembling ’; Edward F. Mooney's Knights of Faith and Resignation : Reading Kierkegaard's Fear and Trembling ; Ronald L. Hall's ‘Kierkegaard and the Paradoxical Logic of Worldly Faith’. For readings that point to a different direction, see, for example, C. Stephen Evans' ‘Faith as the Telos of Morality’; Ronald M. Green's ‘Enough is Enough!…”

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confidence: 99%

Kierkegaard on Impartiality and Love

Krishek

2016

European J of Philosophy

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Kierkegaarad and the Paradoxical Logic of Worldly Faith

Cited by 4 publications

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Michel Henry and S⊘ren Kierkegaard on Paradox and the Phenomenality of Christ

Michel Henry and S⊘ren Kierkegaard on Paradox and the Phenomenality of Christ

Engaging with the Other

Kierkegaard on Impartiality and Love

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