This chapter turns to the nature of Kierkegaardian faith. Movement and the Knights within ‘Fear and Trembling’ October 18, 2007 It is perhaps dangerous to be too assertive when giving an account of Kierkegaard. "Kierkegaard’s double movement of faith and Kant’s moral faith", Religious Studies, vol. Speaking in every other way would have taken Abraham out of the paradox. By presenting two examples, one to explain the movements of infinity and one to highlight the immediacy and accessibility of such faith, Kierkegaard presents a practicable ideal of faith. In the ‘infinite resignation,’ a man breaks with the temporal. Structure. I conclude that a seemingly insuperable paradox is involved and there seems to be no practical means of achieving such faith. The task facing an existing being, Kierkegaard maintains, is to enact the … A central character in Kierkegaard’s “Fear and Trembling” is the figure of the Knight of Faith. ( Log Out /  In this movement, the knight of faith gives up everything that he holds dear and reconciles himself with this loss. Rather, the movement of infinite resignation remembers all the pain of loss and yet reconciles itself to reality. The analysis revolves primarily around Fear and Trembling, where we see the Kierkegaardian description of faith as a ‘double movement.’ Only the first part of this double movement is explored in this chapter, which is the movement of infinite resignation. Man can attain the meaning of life only by his own relationship to God. In particular Kierkegaards relations to his father and his fiancée Regine Olsen pervade his work. 18 Kierkegaard takes for granted the opposition that Kant champions between eternal, absolute duty and finite, temporal inclinations. Here the double movement in Abraham's soul is evident, as it was described in the foregoing discussion. Abraham made the double movement of faith — the giving up and receiving back — and he did not stumble. Kierkegaard believes that true faith can only be attained through a double movement of giving up rationality or logic, while at the same time believing one can understand logically. According to his theory it is possible that there is a logic system, but not a system of life. John Lippitt - 2003 - Routledge. Kierkegaard's Double Movement of Faith and Kant's Moral Faith. 3099067 This Knight of Faith has fallen in love: truly, deeply, irretrievably in love. Because of his existentialist orientation, most of his interventions in contemporary theory do double duty as means of working through events from his own life. In fact, the Knight takes delight in everything he sees: the throng of people walking the streets, the sound of water, the passing of omnibuses, he even looks forward to the dish of fish that he is sure his wife has prepared for him. As an expert in the “art of pleasure”, the refined aesthete constantly alternates among novel sources of enjoyment. It seems intuitive that a man cannot fully understand that a thing is impossible and yet believe that it will come to pass. In giving such an example of the Knight of Faith, Kierkegaard attempts to highlight the immediacy and sufficiency of the double movement of faith. To learn about our use of cookies and how you can manage your cookie settings, please see our Cookie Policy. On the one hand, any person can practice this movement faith is not the sole property of the wild-eyed ascetic, nor is it the exclusive domain of the dispassionate philosopher. Kierkegaard's pseudonymous works begin with a preface by Johannes de silentio. Abraham's response is ironical, " for it always is irony when I say something and do not say anything" (Fear and Trembling, p. 157). Register to receive personalised research and resources by email, The doubled movement of infinity in Kierkegaard and in Sūfism, Institute of Systematic Theology , University of Copenhagen , Denmark, /doi/pdf/10.1080/09596419908721190?needAccess=true. In the first section, I will exposit a passage of “Fear and Trembling” where the defining characteristics of the Knight of Faith are described. The fact that it is the Bougeois who attains this Knighthood of Faith is Kierkegaard’s attempt at highlighting the accessibility of faith and the immediacy of its demands upon the follower of Christ. At the moment when the knight made the act of resignation, he was convinced, humanly speaking, of the impossibility…On the other hand, in an infinite sense it was possible, namely, by renouncing it; but this sort of possessing is at the same time a relinquishing, and yet there is no absurdity in this for the understanding, for the understanding continued to be in the right in affirming that in the world of the finite where it holds sway this was and remained an impossibility. In conclusion, Kierkegaard’s Knight of Faith achieves transcendence in the midst of the finite by resigning himself to the impossibility of achieving his desires while simultaneously believing that God will give to him his desire in its entirety. The first movement is the movement of infinite resignation, which the knight of faith shares with the tragic hero. But the Knight of Faith seems to openly flaunt logic. In the very instant that he fully believes he can never marry the princess, he also believes that he will marry her. Important for Kierkegaard, especially in Fear and Trembling (FT) is the idea of a "double movement" in faith. It is a movement which brings peace and rest but in itself does not constitute faith; it precedes faith. 48, June 2012, pp. S⊘ren Kierkegaard was a very rigorous critic of traditional philosophical thinking and speculative systems. Change ), You are commenting using your Google account. This is not meant to be an unattainable ideal. Abraham’s choice to do as God says and sacrifice his son carries a heavy weight of faith that only absurd belief beyond rational calculable choice could allow one to actualize such a desire. Kierkegaard warns that the infinite resignation is not simply a forgetting of the whole thing. Rather, it belongs to anyone who is able and willing to infinitely renounce all things and yet believe that God will grant all things back to him on the strength of an absurd and passionate trust. Abraham's faith is a lived movement irreducible to either ontology or epistemology. This text will, after presenting Kierkegaard’s thought, look at the double leap from two new perspectives, namely that of sexuality and that of right-wing politics, both to earn greater understanding of the leap itself, and of the viewpoints deployed. 199-220 Kierkegaard's double movement of faith and Kant's moral faith can be seen as providing different accounts of religious faith, as well as involving different solutions to the problem of realizing the highest good. But to be beyond reason does not mean that such an action is beyond practice. This is quite as clear to the knight of faith, so the only thing that can save him is the absurd, and this he grasps by faith. (1999). Faith is and can be performed in the smallest details of the most ordinary life. Rather, it is an elaboration of the same theme that was presented before in the "preliminary" analysis of the double movement of faith. In earthly terms, it is impossible that he should ever be able to marry the princess. From the enjoyment of a sunset to the anticipation of a meal, everything is infinitely resigned and everything is infinitely regained in a distinctly finite manner by a double movement that transcends the highest reason. Like philosophy, mysticism cannot explain one's relationship to God. Faith does not require dramatic acts of sacrifice. With infinite resignation he has drained the cup of life’s profound sadness, he knows the bliss of the infinite, he senses the pain of renouncing everything, the dearest things he possesses in the world, and yet finiteness tastes to him just as good as to one who never knew anything higher, for his continuance in the finite did not bear a trace of the cowed and fearful spirit produced by the process of training; and yet he has this sense of security in enjoying it, as though the finite life were the surest thing of all. It is therefore relevant to draw some parallels between Kierkegaard's view and a comparable Sūfi view about the human relationship to God. And yet, and yet the whole earthly form he exhibits is a new creation by virtue of the absurd. Though he may look exactly like any other townsman from the outside, he is passionately moving in faith on the inside. This leads us to Kierkegaard’s second movement, the “leap of finitude.” This is where the knight of faith, having resigned themself to the impossible, makes a groundbreaking “double-movement.” (Again, I’m sorry that Kierkegaard is so unapologetically enlightened.) ( Log Out /  On the outside, this Knight looks like any other countryman. Faith is an action that waits upon what it alone could never accomplish. Such a state of belief seems truly beyond reason. The first part of this movement is resignation: 'through resignation I renounce everything'. Roe Fremstedal - 2012 - Religious Studies 48 (2):199 - 220. The double movement is comprised of “infinite resignation” (the knight gives up everything that he holds dear, and reconciles himself with that loss) and the “leap of faith,” which takes place only “by the virtue of the absurd,” and then the knight regains what he had lost in step one. 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