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T. W. Adorno deals with Kierkegaard intellectual legacy in tens of his works, which were being published in the course of more than three decades. One of his main concerns is rather ambiguous: depicting Kierkegaard as a critique of the society of that time. Adorno examines Kierkegaard's social and political sensibility, as well as his theory of inwardness, and his idea of non-purpose, inter-subjective relationships. He points out to the devastating effects of conforming Kierkegaard's legacy to the principles of existentialist philosophy. Kierkegaard's views are also evaluated on the background of contemporary deficiencies of Western society, such as ethnocentrism or anti-Semitism.
Filozofia (Philosophy)
tom 73
nr 10
804 – 817
The aim of the paper is to confront Kierkegaard’s theory of no preferential love with Schmitt’s theory of the enemy and to point out new lines of philosophical reflection enabled by this confrontation. The textual points of departure for the confrontation are Kierkegaard’s Works of Love (1847) and Schmitt’s The Concept of the Political (1932). The paper first examines Kierkegaard’s distinction between preferential and no preferential love and outlines his doctrine of no preferential love of the enemy. Subsequently, it examines Schmitt’s concepts of the political enemy and private adversary and discusses their roles in Schmitt’s interpretation of the ethical imperative of the love of the enemy. Finally, Kierkegaard’s theory of the individual attitude of no preferential love is compared with and enriched by Schmitt’s reflections on the preferential behaviour of political collectives.
Kierkegaard's reception of the Catholic theology and spirituality embodies also his reception of the writings of the medieval mystics, in particular those by Dominicans of the high middle ages. Among the writers who were prone to mysticism and who were not unknown to the Danish philosopher, Master Eckhart occupies a distinctive place. His literary portraits of that time differ considerably from those elaborated either by his disciples J. Tauler, Heinrich Sus, or included in an anonymous mystical work 'Theologia Deutsch'. Eckhart's intellectual legacy has been made popular by the Hegelians and by the Protestant speculative theologians. This probably led Kierkegard to excluding Master Eckhart from the whole of medieval mysticism, which he otherwise accepted positively.
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