Abstract

The first two chapters of this study examine the question of subjectivity in the philosophy of Soren Kierkegaard. The last two chapters investigate the correlative problem of solipsism. ;Chapter I provides an introduction by juxtaposing subjectivity with objective types of thinking such as mathematics and logic. Chapter II examines Kierkegaardian subjectivity in detail, especially as presented in the Postscript. Kierkegaard proposes that an understanding of subjectivity requires one to become subjective. "Truth is subjectivity," declared Kierkegaard. To wit, his concern is with the philosophizing subject rather than with an examination of mental contents. Truth demands the total transformation of the individual. This is an inward transformation that seems to lead increasingly to the withdrawal of the individual from the world and the persons in it. ;If Kierkegaard's individual is asked to quit the world and human persons, is Kierkegaard proposing solipsism? Chapter III tackles this issue. The philosophy of the stages, Kierkegaard's view of communication, and material from the Journals are presented. These all seem to reinforce a solipsistic interpretation. Although there may indeed by grounds for this view, Chapter IV establishes an interpretation more faithful to the essential tone and tenor of the Kierkegaardian corpus. Material presented in Chapter III is subjected to close scrutiny and analysis to show that Kierkegaard was neither solipsist nor misanthrope. ;Contrary to the presentation of Chapter III, Kierkegaard's philosophy of communication does not bolster a solipsistic view of existence. Kierkegaard does indeed propose that in certain extreme private cases communication breaks down, but this is a plea for a new method of communication rather than an argument for solipsism. ;Careful scrutiny of Kierkegaard's philosophy of the stages belies the solipsistic view proposed in Chapter III. Analysis of Works of Love, the Journals, and other key sources also shows that the Chapter III interpretation is flawed. Kierkegaard's philosophy is thoroughly Christian. The sum and substance of his thinking is a plea to love the OTHER . But it is not possible to love the OTHER directly. Hence, the OTHER must be loved via the other