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God and Human Freedom

A Kierkegaardian Perspective

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Tony Kim

In God and Human Freedom: A Kierkegaardian Perspective Tony Kim discusses Søren Kierkegaard’s concept of historical unity between the divine and human without disparaging their absolute distinction. Kim’s central analysis between the relation of God and human freedom in Kierkegaard presents God’s absoluteness as superseding human freedom, intervening at every point of His relation with the world and informing humanity of their existentially passive being. Kim argues Kierkegaard is not a strict voluntarist but deeply acknowledges God’s absoluteness and initiative over and against human life. Moreover, the author’s exploration of unity in Kierkegaard points to the very ethics of who God is, one who loves the world. Ultimately, God manifests that love in Jesus Christ, representing God’s ultimate reconciliation with the world in his humility.
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Chapter 1: Introduction

1. Tony Kim, Reasonableness of Faith: A Study of Kierkegaard’s Philosophical Fragments (New York: Peter Lang Publishers Inc., 2012), 120.

2. Louis Pojman, Kierkegaard’s Philosophy of Religion (San Francisco: International Scholars Publications, 1999), 184.

3. Stephen Evans, Passionate Reason: Making Sense of Kierkegaard’s Philosophical Fragments (Bloomington: Indiana University Press, 1992), 126.

4. Søren Kierkegaard, Fear and Trembling and The Book on Adler, trans. Walter Loweri (New York: Everyman’s Library, 1994), 59. Here, we clearly see his concept of revelation as that which stands over and against philosophy (i.e., metaphysics, speculation and so on). He boldly shows his biblical pre-suppositional stand with respect to history and nature. He explores his view further in Philosophical Fragments where he explains the truth of the concept by virtue of the logic of stating the argument from being to conclusion of God’s being by virtue of seeing the impossibility of arguing from being to existence and vice versa. See Søren Kierkegaard, Philosophical Fragments, ed. and trans. Howard V. Hong and Edna H. Hong (Princeton: Princeton University Press, 1985), 39–41.

5. Ibid., 59–60.

6. In a journal entry from 1849, Kierkegaard states: “The man and the ideal are separated from each other in this way. To be so situated as to be able to live for an idea, to be able to employ all one’s time for this, is indeed closer to relating oneself to...

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