1

CHAPTER 1

INTRODUCTION

1.1 Background of the Study

The world shows us now that more people are becoming mundane;

meaning they just satisfy themselves with the apparent happiness that

worldly and material pleasures could give. This worldly and material

pleasures eventually cannot quench a person; want which is to be

satisfied as he journeys in this world.

The researcher chooses to study this particular topic in order to

show to the readers the value of understanding the action/s of other

people and himself. Through exposing this philosophical thoughts, the

readers can understand why a certain person behaves as such.

Kierkegaard’s philosophy involves some Christian teachings and

ideology which can be possible factors of such behavior, since the belief

or religion influence a person’s life now a days.

1.2 Relevance of the Study

This paper will help the readers understand Kierkegaard’s

philosophy about “spheres on life’s way”. This paper can be used as a

reference is studying other subjects like Ethics, Sociology, and Psychology,

because Kierkegaard mentioned in his philosophy about the

 2

psychological and emotional aspects of man, which can lead him to the

proper actions. Eventually, it directs towards the man’s behavior,

especially with his belief.

1.3 Scope and Limitation

This study focuses on one important theme: the levels of existence of

Soren Kierkegaard. The researcher exposes the philosophy of Kierkegaard

on his concept of existential levels using the books the philosopher wrote

and other references used as support. However, because of difficulty in

understanding the language of the philosopher the researcher uses

sources which are translated by versions and editions.

1.4 Organization and Structure

The first part of this thesis presents the introduction that includes the

background of the study, the relevance, the scope and limitation and the

organization of the study.

The second chapter of this thesis covers the exposition and the

discussion of the main topic of the thesis, which is the concept of

Kierkegaard.

The third chapter of this paper comprises the summary and

conclusion of the researcher of the discussed topic.

 3

CHAPTER 2

WAY OF LIFE

2.1 Existence According to Soren Kierkegaard

Like other thinkers before him, Kierkegaard give his contribution in

the world which is evident now a days the idea of existence that is used to

shape man’s experiences on new things everyday. This is applied mostly

on behavioral psychology, which is a branch of psychology, that focuses

on the study and alteration of people's behaviors, including their actions,

emotions and thoughts.1

His philosophy focuses only on human existence. For him, human

existence is a task. It means that it is something that has to be shaped. As

he shape himself, he slowly reflects on things based on what he

experienced. Therefore, human existence for Kierkegaard is the possibility

of man’s self-realization.2 Through this, Kierkegaard came up with the

modes of life. These are Aesthetic, Ethical, and Religious.

1
n.a. n.d. Learn.org. https://learn.org/articles/What_is_Behavioral_Psychology.html
(accessed March 10, 2018)
2
Obinyan, Valentine Ehichioya. Nature of Human Existence in Kierkegaard’s Ethical Philosophy: A Step
towards Self-Valuation and Transformation in Our Contemporary World, 5
 4

2.2 The Three Existential Stages

Before going to the stages the researcher would like to make things

clear. What Kierkegaard meant when he said stages or spheres referred

actually to the mode of life of a person (Kierkegaard, n.d). So, what is a

mode? Mode refers to the manner how a person acts or do things.

2.2.1 The Aesthetic Stage

If one person hears the word aesthetic what pops out in his mind? Is

it beauty or creativity? Aesthetic refers to the sphere or stage of a living

person. The aesthetic stage of existence is characterized by the following:

immersion in sensuous experience; valorization of possibility over actuality;

and flight from boredom.3 An aesthetician (an aesthetic person) is

characterized as a person who is governed by sense, impulse, and

emotion.4 In addition, people under this sphere have no deep

commitments to one thing or another. They're not totally impulsive, but will

only continue doing things as long as they're appealing, and will drop

them once they're bored on something.

The aesthetic persons are passive. They seek fulfillment in things over

which they have no control, depending on what happens around them.

The known attitude of an aesthetician is due on the essential part of the

3
McDonald, William. 2017. https://plato.stanford.edu/entries/kierkegaard/#Aesth
(accessed March 15, 2018)
4
Copleston, Frederick SJ. A history of philosophy Volume VII, 341-342
 5

aesthetic stage that influence, namely; importance of pleasure, the

failure of aesthetic, and categories of despair.

A. Self
The self is the synthesis (mixture) of infinitude and finitude which

relates itself to itself, a task which can be performed only by means of a

relationship with God.5 The self for Kierkegaard is compose of various

elements – finite, infinitude, possibility, and necessity. When any of these

elements do not constitute the self are out of balance, despair is the

result.6

A.1. Infinitude

The first element is infinitude this aspect of the self is that it has the

capacity for abstraction, and the means it uses for this is the imagination

or what Kierkegaard sometimes calls fantasy—the product of imagination.

Imagination is the maker of infinity in the sense that it opens up the self's

own horizon of meanings. Imagination ranges free of the self's facticity by

positing or positioning a multiplicity of meaning possibilities without regard

for its finite limitations.7

5
Lowrie, Walter. Trans. The Sickness unto Death with an Introduction, 44
6
Grunthaler, A.J. Kierkegaard’s Concept of Despair, 1
7
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 14
 6

A.2. Finitude

The second element is the finite aspect of the self, it is not an empty

abstraction. Rather, the self's facticity is a thoroughly concrete aspect of

the self which includes its sex, race, personal appearance, emotional

stability, talents, interest, abilities, and weaknesses as well as its more

general, yet concrete, natural environment and social, political, and

cultural milieu. Moreover, the self does not determine its facticity but, on

the contrary, experiences itself as already in it and determined by it.8

A.3. Possibility

The third element is possibility it is what the self could be (at least

conceptually) in the future. This refers to the capabilities that the self can

do in the future. It means that the possibility before becomes the necessity

as time goes on. For example, a ball has the possibility to roll, as man

kicked the ball the possibility of the ball to roll becomes now a necessity

which is happening at the present. This possibility will become a necessity

if it happens in the present.9

8
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 13-14
9
Ibid., 14
 7

A.4. Necessity

The fourth element is necessity it is what the self is in the present.

The self simply exist and so cannot be changed (necessity), but as the self-

flows into the future it can become its possibility based upon the exercise

of freedom.10

B. Pleasure

In this part, the importance of pleasure is being emphasized.

According to Kierkegaard: Pleasure refers to the absence of pain

(Kierkegaard, n.d). Pleasure moves the person up to his own enjoyment

and fulfillment of his goals. He thinks that the only way to combat his

boredom is to look ways to maximize his pleasures in doing everything he

wants. Pleasure can lead to desire, a desire can lead to another. This

stage is always searching for fulfillment.

C. The Failure of Aesthetic

Like the other principles, there are also errors or weaknesses of this

stage because as what it suggests all are just for fun and self-satisfaction.

What will happen if a person always achieve these things? This person has

a chaotic life. Even damnation or salvation of the person under this stage

is uncertain. Every time he seeks pleasure, he finds only suffering because

he will never find total fulfillment of his desires. Since, he cannot move out

10
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 14
 8

from the pleasure, he will become dissatisfied with what he has. Therefore,

we can say that despair of an aesthetic person becomes the failure of this

stage.

D. Despair

Before discussing the forms or categories of despair, let us look at

what despair means. Based on the book of Kierkegaard “Sickness unto

Death”, despair is defined as a sickness in the spirit, in the self.11

Furthermore, Kierkegaard presents us different forms of despair. Despair is

divided into four; namely, infinitude’s despair, finitude’s despair,

possibility’s despair, and necessity’s despair.

D.1. Infinitude’s Despair

The despair of the infinite is to lack finitude. By the infinite part of the

self, Kierkegaard means that the abstract part of a self is the aspect which

extends the self; it is the aspect which envisions to a person what one is in

an abstract sense. Unless the process of becoming draws itself back into

the finite the self becomes abstract, fantastic and unreal.12 This is a

constant and dynamic process, to make the self becoming. Thus, the

proper relation between the finite and the infinite is this dynamic

interaction between the two. But, despair occurs when the "fantastic"

11
Kierkegaard, Soren. The Sickness unto Death, 1849, 9
12
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 15
 9

leads a person into the infinite in a way that prevents a person from

coming back to himself as a synthesis.13

D.2. Finitude’s Despair

Finitude's despair is the despair of the infinite, the dialectical

opposite. Kierkegaard is saying that just as the person can be carried off

into the infinite, the life of unbounded fantasy, just so, a person can be too

grounded in the finite aspects of the self, has no extending aspect of the

self, and unable to see as an unique individual. Because the person is so

submerged in the finite, he/she does not abstract out from the mundane

aspects of everyday life. For example, a person eats, sleeps, and carries

on business, but never asks why a person should bother to do so. The

person simply carries out daily tasks with about the same reflection as that

of a part in a machine that carries on its task day in and day out as well.

Such a person lets the self be "ground down" out of fear of being different,

becoming absorbed in forgetting herself through worldly, and secular

matters.14

Finitude's despair is the despair of the person who feels himself lost in

the crowd, the person who only exists as a member, not as an individual.

The despair of finitude, in contrast to that of infinitude, represents

narrowness of feeling, knowledge and will. Rather than expanding himself

13
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 15
14
Ibid., 19
 10

in growth of these faculties, a person stays as he is and merges into the

crowd and never develops as an individual. And no one is potentially as

insensitive, ignorant and weak-willed as the crowd.15

D.3. Possibility’s Despair

Possibility's despair is to lack necessity. Possibility's despair when the

self-ventures so far into possibility that simply becomes abstract possibility

and cannot "go anywhere" because it is so far away from necessity, which

remains static-where it is. This is because necessity is the place where the

self is, and possibility only is manifested by entering the moment of

existence, where necessity is. But if possibility grows further and further

away from the necessity of the self, the self cannot ever become.16

Kierkegaard suggests that possibility's despair can take many forms,

but considers the two which are the most common. First is the form of

desiring. In this form, the person chases after possibility, following the

desired possibility further and further.17

Perhaps one example of this is the person who never wishes to

commit to anything. Such a person is obsessed with possibility, desires and

craves an open universe of possibility. Any hint of limiting possibility is

frightening to the person. Yet, in never bringing the possibility into the

15
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 20
16
Ibid., 22
17
Ibid., 23
 11

necessity, the person loses track of the self, never enters a state of

becoming in the moment of necessity. The self always wants to keep the

options open and so never becomes one of the options. The person may

drift so far into possibility a person may not be able to find the way back

to the self.18

The second form of possibility's despair is the imaginary. This is the

opposite of the desiring form of possibilities despair, but in the same

relation to possibility. Here the person is obsessed with what possible

miseries may befall him. The possible problems in the person’s life stretch

out before the person like an endless horizon. This concern for the possible

leaves the person in such anxiety that he is led away from the persons self,

from the necessity.19 The person becomes so lost in the future that he

cannot change, he does not bring his anxiety into the present necessity

where it can be acted upon in preparation or discounted as unlikely. His

anxiety does not lead him back to necessity where he can then become

himself, but leads him into possibility where he loses his self, trapped in the

fear of what might happen.20

18
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 23
19
Ibid., 23
20
Ibid., 23-24
 12

D.4. Necessity’s Despair

Necessity's despair is to lack possibility. To lack possibility means

either that everything has become necessary for a person or that

everything has become trivial. Necessity's despair divides into two

categories. First, when a person thinks that everything is already

determined without the possibility of becoming other thing. It is a taste of

despair. For example, when a person thinks that ambitions are not

necessary.21

Second, a person based his life on the probability rather than the

possibility. He rely on what is likely to happen than relying on any real

possibilities, he lacks imagination or ambition.22

2.2.2 The Ethical Stage

The next sphere is the opposite of the first. In this sphere, the

person accepts determinate moral standards and obligations, and this is

what they call the ethical sphere.23

The ethical person sees himself as a goal; the ethical person directs

his attention and efforts towards his own nature, being something over

which he has control. An Ethicist discovers what he really wants. The

important thing is not so much whether he achieves the things he set out

to achieve, but more on the degree to which he throw his whole self into.
21
Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's Categories of Despair, 25
22
Ibid., 26
23
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 144
 13

The ethical life is basically one long training process. Kierkegaard says that

the ethical person expresses the universal in his own life, rather than

developing his own individual ideas of right and wrong.24 In here we will

learn the importance of duty, its category, and about repentance and sin

as the issues of this sphere will be discussed.

A. The Importance of Duty

As the person crosses to ethical stage, he faces new challenges.

What is on the ethical stage that becomes the challenge? It is the

responsibility and duty that are entrusted to the person. If pleasure is the

chief principle of aesthetic stage, for ethical, it is duty. Duty is to love truly

the inward movement of the heart; and it is as changeable as its forms as

love itself.25

What are some duties of a person? These are duties towards

country, family, friends, and the things around him (this includes nature our

Mother Earth). One shows love through accomplishing these duties. This is

how important duty is to the ethical stage. Man will do the good things or

acts in order to achieve what is expected of him - which is to be

responsible and moral.

24
n.a. March 3, 2009. http://marikablogs.blogspot.com/2009/03/kierkegaard-on-aesthetic-ethical
and.html (accessed March 11, 2017).
25
Lowrie, Walter. Trans. Either/Or Volume Two, 124
 14

B. Repentance and Sin

If one hears the word repentance, one can easily associate this with

God. Repentance is the sole condition which allows the individual to

choose himself absolutely. In addition, repentance is the necessary form

of the love for God.26 It is the way one returns to God by asking His

forgiveness for the trespasses one has done.

Now what is sin? Sin is potentiated weakness or potentiated

disobedience. The point upon which the emphasis rests before God; or

the fact that the conception of God is involved. The factor which

dialectically, ethically, religiously, makes “qualified” despair (to use a

juridical term) synonymous with sin is the conception of God.27

So, what is the connection of sin to repentance? The connection of

the two is that sin is a transgression against divine law, in other words

disobeying and moving away from God. Since man moves away from the

divine there must be something that can restore his union or connection

with the divine; that is why he repents. Repentance is moving closer to the

divine; man returns to the divine, God.

26
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 138-139
27
Lowrie, Walter. Trans. The Sickness unto Death with an Introduction, 123
 15

C. Duty, Repentance, and Sin

Duty pronounces everything good if it talks about love. So, what is

its connection to repentance and sin? Even though duty speaks of love, it

also cannot deny that there are instances that temptation comes. The

goodness of duty will be overthrown by man’s desire of self-love which

possibly leads him to sin because he will do his best to achieve what he

wills.

For example, a boy desires to have a ball, but the problem is that

he has no money. He saw an old man sitting on a bench. When the old

man stood, he didn’t notice that his wallet fell. The boy saw the wallet on

the ground. When he looked at it, he found money, which is more than

enough of the price of the ball. Without hesitation, he spent the old man’s

money for the ball. As the example tells us that man is craving for an

object that he forgets his duty, which is to love himself and others. So what

does man must do? In order that man can return to his duty, he must

repent.
 16

2.2.3 Religious Stage (Leap of Faith)

The next stage is the highest where man sees his limitations the leap

of faith or the religious sphere. At this stage a person discovers what it

means to be himself. It is not an adoption of a set of religious doctrines,

but is nothing less than an encounter with the God.28 This stage or sphere

is the most hardest to reach.

Alike the other spheres Kierkegaard shows us that this stage

possiblegain some influences from other aspects in the society. This

influences may or may not be the barriers of man’s discovering himself.

These are: (1) Ethico-Religious, (2) God and Sin, (3) Sin as a state, (4)

Movement of Faith, and (5) Religious Suffering let us know each one of this

in this discussion.

A. Ethico-Religious

What do we mean by ethico-religious? If one says ethico-religious, it

means that an action or attitude is both ethical and religious characters.

In addition, Kierkegaard said that the religious attitude alone corresponds

to the real life of man.29 An act of man which he shows what God wants

him to do.

28
Obinyan, Valentine Ehichioya. Nature of human existence in Kierkegaard’s ethical philosophy: A step
towards self-valuation and transformation in our contemporary world, 5
29
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 143
 17

B. God and Sin

Any religion establishes a relation to an absolute. In Christian religions

there is someone, who is closely related to the absolute which becomes

the bridge and maintains the smooth and harmonious relationship. Why

there is a preserver? There is a preserver because of sin.

Sin is bound up with the consciousness of being “before God” and is

the position of the self. It can unbalance the relation of man and the

absolute being who is “God.” 30 Man can return to God by making the

absolute measure of our lives. Man will act as to what and how the

absolute is instructed.

C. Sin as a State

How can a sin become a state? It is a state if sin is visualized, no

longer simply as an act, but as a state, that is, as the “continuation of sin”

or conscious perseverance in sin. It means that sin is a state if it is

repeatedly done, consciously or unconsciously. There are three successive

stages can be distinguished whereby sin grows in gravity and depth,

simultaneously with the despair which accompanies and characterizes

it.31 These are: (1) all sin (and despair) which consist in despairing one’s sin

(2) consists in despairing over the remission of sin, which amounts to

deliberately choosing offense, and (3) Supreme sin.

30
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 146
31
Ibid., 149
 18

C.1. All sin (and despair) which consist in despairing one’s sin

This state is realized when sin shuts itself within its own result or

decides to remain there. The sinner claims that he alone is concerned,

and wants to insure himself, through despair, against any surprise attack

from goodness, just goodness has freed itself from him, in such a way that

even in a moment of weakness no turning back is possible for him. It

means that the person is continuously doing the sins he committed in the

past without discerning to change his actions. The same time he looks

ways to escape situations that he can do good.32

C.2. Consists in despairing over the remission of sin, which amounts

to deliberately choosing offense.

Offense, no doubt, it is necessary, for it is within faith(s). But the

offense is overcome by faith, in which Christ is God. None the less, offense

can go so far as to come into a kind of hand-to-hand conflict with God.

This occurs when the sinner, in touch with God, could and would forgive

him his sins, protests: “No, no, sins are not remitted, it is impossible.”33 It

means that some person chooses offense rather than sin because it is

doing an action or demanding something that can cause pain or hurt to

others. For example, a man who punches other person whom he hates.

32
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 149
33
Ibid., 149
 19

While sin is the defiance against God. For example, blasphemy, is the act

of insulting or showing contempt or lack of reverence to God.

C.3. Supreme sin this state of sin is the sin against the Holy Ghost

Kierkegaard asserts, in not merely abandoning Christianity but also

treating it as a lie and myth. From this point on there is a war between

man and God. Man here changes tactics, for from the defense position

he has hitherto adopted, he passes to the offense. Henceforth it is sin

which attacks, by formally denying Christianity. It means that failure to

respect and honor the Holy Ghost is an unforgivable sin for man is

attacking God if he says ill or bad words against the Holy Ghost. 34

D. Movement of Faith

Maybe we wonder it is hard to explain faith in the strict sense

because faith always brings us face to face with the paradoxical and the

absurd, and involves us risking everything. The perfect examples of the

movement of faith can be found in the Holy Scriptures (Bible), for

instance, the readiness of Abraham to sacrifice to God his only son Isaac.

The absurdity of Abraham shows to us that even murder can be

transformed into a holy act. 35

34
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 150
35
Ibid., 150
 20

E. Religious Suffering

The religious, then, inevitably involves suffering, for it means the defeat

of the reason and its natural clearness. Passionate hope is the total

absence of reasons for hope, conflict sometimes ends into bloody

conflicts, with the world. The consequence is that suffering belongs

essentially, not simply by accident, to the paradoxically, that is

authentically, religious. Religious suffering helps man to reach the religious

stage because it serves as a measuring tool on how firm is man’s trust in

God.36

36
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet, 151
 21

CHAPTER 3

SUMMARY AND CONCLUSION

3.1 SUMMARY

Kierkegaard believes that man passes in these three stages

(aesthetic, ethical, and religious). He come up with this philosophy

because of what he experiences throughout his life. Through experiences

he comes up with the definition of human existence which is a task, the

task is to shape the self and through the experiences man will gain self-

realizations. As man realizes he will pass through the stages.

The aesthetic stage is a stage which man always look for interesting

and enjoying moments in order to fill-up or escape from boredom. Even

though the person finds a source of enjoyment, still it won’t last for long

because later he will find it again boring so he seeks for another things

which he finds interesting. It is the reason why the person under here have

unending search for satisfaction. Since, he cannot find satisfaction he

becomes in despair. Therefore, he concludes that there must be another

way that he can find satisfaction, that is why he tries to answer it by

becoming responsible and send himself into commitments.

The ethical stage is the opposite of the aesthetic. In here the person

become responsible by doing his duties and send himself into

 22

commitments. But there is still a problem in this stage because of man’s

love of his own pleasure. Even how hard man tries to satisfy himself

through doing his responsibilities and duties he still goes back to the

aesthetic for his own pleasures. Therefore, man cannot still attain being

himself in his own effort. He come up that there must be a powerful being

that can help him attain to be a self, who he named God.

As man realizes that he cannot attain by his own efforts to be a self

by then he enters to the religious stage. In this stage man encounters God

whom he believes can help him attain to be a self. In this encounter he

will face challenges which will test him how firms he is in his goal. These

challenges can be in the society he is in or his own actions.

The religious stage possibly gain some influences from other aspects

in the society; namely, (1) Ethico-Religious, (2) God and Sin, (3) Sin as a

state, (4) Movement of Faith, and (5) Religious Suffering. This influences

may or may not be the barriers of man’s discovering himself, but still it

depends on how man deals this aspects.

 23

CONCLUSION

Based on Kierkegaard spheres on life’s way it shows us that man

undergoes the three stages which Kierkegaard called the aesthetic

sphere, ethical sphere, and the religious sphere. The aesthetical sphere is

which man desires only enjoyment in life through filling the boring with

new interesting moments. Man being responsible to his duties can refer to

the ethical sphere, which duty and commitment is important. The third is

the religious stage or leap of faith, this refers to man’s encounter to God.

These three spheres are really evident today. But most people are

unaware that they are experiencing these stages. For example, man’s

desire to become rich so he strives a lot looking and doing many things in

order to achieve his sweet reward which is to be rich. This can be part of

aesthetic sphere, for he is expected to be happy if he can attain the

moment. Another, is taking good care of a sick person doing the duty of a

medical practitioner. A person who gives the trust of his life to God is an

act of in the religious stage. Believing in God that he is the one who can

help and enlightens him, for God can do everything. These are some

actions of man that are never known to be part of the three spheres.
 24

BIBLIOGRAPHY
A. BOOKS

Copleston, Frederick SJ. A History of Philosophy Volume VII: Modern

Philosopy from the Post-Kantian idealist to Marx, Kierkegaard, and
Nietzche. New York: Random House, 1994

Lowrie, Walter. Trans. The Sickness unto Death. Denmark: Princeton

University Press, 1841

Lowrie, Walter. Trans. The Sickness unto Death with an Introduction.

Denmark: Princeton University Press, 1849
Lowrie, Walter. Trans. Either/Or Volume Two. London: Oxford University
Press, 1944
Barber,W.H. Introduction to Soren Kierkegaard. Edited by Regis Jolivet

B. UNPUBLISHED MATERIALS
Grunthaler, A.J. Kierkegaard’s Concept of Despair

Harsh, Michael A. Thesis. The Sickness Unto Death Soren Kierkegaard's

Categories of Despair

Obinyan, Valentine Ehichioya. Nature of human existence in

Kierkegaard’s ethical philosophy: A Step towards Self-Valuation and
Transformation in Our Contemporary World, International Journal of
Philosophy. Vol. 2, No. 1, 2014, pp. 1-14

C. INTERNET

n.a. n.d.
Learn.org.https://learn.org/articles/What_is_Behavioral_Psychology.
html (accessed March 10, 2018)

n.a. March 3, 2009.

http://marikablogs.blogspot.com/2009/03/kierkegaard-on-
aesthetic-ethical and.html (accessed March 11, 2017).

McDonald, William. 2017.

https://plato.stanford.edu/entries/kierkegaard/#Aesth (accessed
March 15, 2018)
 25

VITAE

Personal information

Sem. Andro Louis M. Rulona

Head Commissioner on Health and Sanitation
Liboron Centro, Calape 6328, Bohol

 Date of Birth - August 31, 1997

 Place of Birth - Natalio Castillo Sr. Memorial

Hospital, Loon Bohol

 Father - Mr. Alejandro S. Rulona

 Mother - Ma. Lourdes M. Rulona

 Brother - Lord Anthony M. Rulona

Contact information

E-mail: andro_ihms@yahoo.com

G-mail: androlouis20@gmail.com

Phone: +639468754101 or +683278667081

Educational attainment

 2010, Elementary at Calape Central Elementary School, 6328, Bohol

 2014, Secondary at Immaculate Heart of Mary Seminary, Taloto,

Tagbilaran City, 6300

 2018, Bachelor of Arts Major in Classical Philosophy, Immaculate

Heart of Mary Seminary, Taloto, Tagbilaran City 6300

 26

Position held

 First year - Commissioner on Household and Facilities

 Second year - Commissioner on Health and Sanitation

 Third year - Head Commissioner on Health and Sanitation

 Fourth year - Head Commissioner on Health and Sanitation

- Commissioner on Music

Affiliation

 Seminaristang Aktibo sa Diyoses sa Tagbilaran (SADIOSTA)

 IHMS- Schola Cantorum

 Legion of Mary