Individual Autonomy via Non-Conciliation of Propositional Tensions: Lessons from Kierkegaard

Individual Autonomy via Non-Conciliation of Propositional Tensions: Lessons from Kierkegaard

Thesis

An approach to personal authenticity for today comes from Kierkegaard who appropriated from Socrates that individual truth can only be obtained negatively via an internalized acceptance of unresolved tensions of dialectic propositions.

 

Introduction

Søren Kierkegaard, the Danish philosopher of the 19th century, besides being credited by many following branches of philosophy as a founding thinker, including Existentialism, Post-modernism and various Deconstructionism, should best be interpreted from his own context and his own writings. His admiration and even obsession with Socrates became his personal model for how one can best bring enlightenment, albeit in a negative fashion, to ailments of modern society.
Kierkegaard lifts the Socratic Method from being simply a mode of interacting with students to a fundamental paradigm in how truth itself can only be approached at a personal level. This is in direct reaction to Hegel's views at the time of truth being derived from the reconciliation of Thesis + Anti-Thesis -> Synthesis.

An approach to personal authenticity for today comes from Kierkegaard who appropriated from Socrates that knowledge can only be obtained negatively via an internalized acceptance of unresolved tensions of dialectic propositions.

 

One ailment of modern society is the overwhelming influx of too much knowledge. 

Kierkegaard's answer to this derives from Socrates approach of taking away presumed knowledge. As Socrates, in his dialogues, would initially concede to the expert knowledge of his interlocutor, and then question them bit by bit to whittle away, via the interlocutor’s own statements, the expert solidarity of the person's claims, so does Kierkegaard claim for example in "The Concept of Anxiety", "Concluding Unscientific Postscript" and in "Philosophical Fragments" that the tension of Hegel's dialectical resolutions only creates continued tensions that need in themselves resolved. Resolution is best left "non-resolved" in the state of tension. He also applies this criticism to the church itself in Denmark and criticizes them claiming they stray from the essential Christianity by constantly adding knowledge to try and resolve propositional conflict. Kierkegaard opens the door directly for internal Christianity outside of authoritarian propositional and doctrinally-driven Christianity.

Another societal ailment unique to modern society is endless cultural and technological fragmentation creating specialists and experts. 

Endless expertise now is similar to Socrates’ times in ancient Greek where trades and professions were sanctified by society and granted sanctioned authority. Today, skills, professions, and expertise is so extreme, deep and specific to individual branches of knowledge with recursively stemming branches, it leaves every common man feeling lost with no recourse to offer individual autonomy in the face of such bona fide experts. The answer that Kierkegaard offers which he learns for Socrates is to respond with Socratic irony. In this form, he doesn't attempt to compete or counter "the expert" on his own grounds and in his own terms, but instead offers a dialogue of continuation and even deconstruction with such experts to allow them to undermine themselves via their own isolation. This possibly even helps one realize their own expertise may be on shaky ground. This tactic for modern man allows avoidance of direct confrontation, while maintaining face and possibly adding enlightenment to locked in expertise.

A third societal set of ailments of alienation and despair stem from modern society's deep trends to democratization and ironically the elevation of individualism itself. 

With today's vast social media and hyper-communication technologies, people find themselves inundated with over exposure via online profiles like Facebook and on-the-minute availability with cell phones, such that ironically, the more connected we are, the more isolated we feel. This is due to a shallowness and need for immediacy that such technology inevitably grows. Kierkegaard addresses these aliments ironically, not with solutions per say. That has been tried in modern times with longer work hours, more and more communication, endless opinion offerings (Amazon, Product reviews, etc.) such that every opinion and anything spoken is of value in such a politically correct, hyper-democratic culture. Instead, Kierkegaard allows and even encourages these ailments by recognizing them and offering no solution. The very fact they can be recognized without an alternative solution is what prevents the oscillation into other ailments that offer no peace for modern man. Naming and awareness of these ailments ironically, while not resolving, provides paths for individual recovery of authenticity.

Conclusion

Kierkegaard offers us today not only realization and the offer of autonomy to face societal ailments brought upon modern man, but options and even techniques, literary and tactically for dealing with the embedded pressures these ailments bring. Modern man, ironically has hope of finding individual personal authenticity, by in fact embracing and even accepting the very dialectical propositions we are inundated with by society.



[This essay was a final submission I wrote for a class I took "Søren Kierkegaard - Subjectivity, Irony and the Crisis of Modernity" ending 11/30/2014 from Professor Jon Stewart on Coursera with the University of Copenhagen. A big thank you for this excellent MOOC on a philosopher deserving such quality exposure.]