Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
“En lugar del pudor que tan poderosa como misteriosamente retiene al individuo bajo las
riendas del Estado, aparecían entonces la decisión de la subjetividad y la certeza de sí”/
“Replacing the grace to be ashamed, which powerfully but mysteriously kept the
individual tied to the lead string of the state, there now came the decisiveness and self-
assurance of subjectivity”
“Pues una vez que la subjetividad, con su poder negativo, ha deshecho el sortilegio
que hacía que la vida humana dormitara bajo la forma de la sustancialidad, una vez
que ha emancipado al hombre de su relación con Dios del mismo modo que libera al
individuo de su relación con el Estado, la primera forma bajo la que se muestra es la
ignorancia” (p. 212-213 -219-)
“Aun cuando esa ignorancia, a su vez, es caracterizada con toda coherencia como
sabiduría humana, puesto que aquí es el hombre el que se hace valer, ese hacerse valer
es precisamente el de no ser como tal” (p. 213).
“Se ve entonces que el principio según el cual ha de darse preferencia al más entendido
sobre el menos entendido resulta inmoral precisamente en virtud de su completa
abstracción. Es claro que el defecto, de todos modos, está en la abstracta posición
gnoseológica adoptada por Sócrates” (p. 224 -233-).
Por tanto, las nociones repasadas muestran a un Kierkegaard que difiere de las
concepciones iluministas del conocimiento. En primer lugar, el conocimiento no es el fin
de la guerra que nos llega a diferenciar de los animales; al contrario, el conocimiento es
el principio de una nueva guerra basada en la disección y análisis de toda concepción
totalitaria. El conocimiento estalla el problema allí donde todo está bien. En segundo
lugar, el conocimiento no es la vía para la unidad. En su nivel más esencial, el
conocimiento no es totalidad, sino diferenciación de categorías que no pueden reconstruir
el estado original de la plenitud. Así, el conocimiento deviene más en ser la vía que deja
insatisfecho el deseo de unidad para el mundo. De hecho, según The Sickness unto death,
la verdadera unidad no está en el conocimiento, sino en la fe, la cual resuelve todas las
contradicciones dejadas por la racionalidad. En tercer y último lugar, la búsqueda de
nuevos conocimientos asegura la fracturación de las relaciones cordiales con el mundo,
pues el conocimiento no es la quietud paradisiaca de un todo, sino la agitación intranquila
de la diferencia, es el devenir destinado a examinar todo lo que está bien, para luego
encontrar que ya no puede estar tan bien, pues algo ya se perdió y no es lo mismo.
The implications in the original relationship of knowledge and sexuality in
Kierkegaard.
One of the most interesting notes in the interpretative treatment of the first Edenic events
of Kierkegaard in The Concept of Anxiety, focuses on that relationship between
knowledge and sexuality. About the consequences of having eaten from the tree of good
and evil, writes Kierkegaard: “The consequence is a double one, that sin came into the
world and that sexuality was posited” (1980, p. 48). Basically, "First in sexuality is the
synthesis posited as a contradiction." In this new state of sinfulness, "(...) the difference
between myself and my other is posited" (Ibid. p. 41). For Kierkegaard, with knowledge
comes an unprecedented light that begins to differentiate and distance us. Before sin,
everything remained in the harmony of a perfect whole; after sin, each human being is
different from his closest other, it is no longer with the other nor in the other. Thus,
reaching knowledge meant acquiring the ability to conceive qualitative differences and
separations, implied the division of the absolute, implied what human beings would later
call analysis capacity: the ability to fractionate the whole into infinite parts. This means
that knowledge, at its most fundamental and essential level, is not the harmony of a
totality, but the fragmentation of that totality. Once the totality has been split, it is clear
that the return cannot reconstruct the lost totality, because now everything is different and
the whole is assumed to be composed of parts, it is assumed with the awareness of
qualitative differences. With these characteristics, Kierkegaard understands that
knowledge is the root of sexuality; that is to say, of the contradiction, of the contradiction
between the masculine and the feminine, between the public and the private, between the
individual and the society etc., and that only with sexuality the world became a
contradictory place. If the state previous to sin was governed by peace and rest, according
to Kierkegaard, it is clear that one of the consequences of sin was the war of all against
all (Bellum omnium contra omnes), where each human being becomes Homo homini
lupus for his fellow man by virtue of the science of good and evil acquired.
Therefore, the revised notions show a Kierkegaard that differs from the enlightened
conceptions of knowledge. In the first place, knowledge is not the end of the war that sets
us distinct from animals; on the contrary, knowledge is the beginning of a new war based
on the dissection and analysis of all totalitarian conception. Knowledge explodes the
problem where everything is fine. In the second place, knowledge is not the way to unity.
At its most essential level, knowledge is not totality, but differentiation of categories that
cannot reconstruct the original state of the fullness. Thus, knowledge becomes more in
being the way that leaves the desire for unity for the world unsatisfied. In fact, according
to The Sickness unto death, true unity is not in knowledge, but in faith, which resolves all
the contradictions left by rationality. In the third and last place, the search for new
knowledge ensures the fracturing of cordial relations with the world, because knowledge
is not the paradisiacal stillness of a whole, but the uneasy agitation of difference, it is the
future destined to examine everything which is fine, for later find that it cannot be so
good, because something has already been lost and is not the same.