Concluding Unscientific Postscript

Kierkegaard’s use of this term derives from Hegel, where it denotes the synthesis of two opposing forces or ideas. Kierkegaard implies that Hegelian thinkers try to “explain” Christianity by resolving its demands and paradoxes, which only succeeds in destroying the essence of Christianity.

“Objectivity” and “subjectivity” constitute an important dichotomy in the book. Objectivity is the attitude of not being influenced by personal feelings—being unbiased or intellectually disinterested. For Kierkegaard, objectivity forms the basis of modern Hegelian philosophy, which he opposes because it negates passion or personal interest in the subject of philosophy—ultimately, God and eternal happiness.

A paradox is a seemingly contradictory statement that nevertheless contains truth. The concept of paradox and the absurd is central to Kierkegaard’s conception of Christianity. This is especially evident in the Christian ideas of the Incarnation (God entering human nature as Jesus Christ), the idea of man as oriented to eternity yet existing in time, and the idea that eternal happiness depends upon a historical event (Christ’s coming on Earth). According to Kierkegaard, the believer must accept and embrace these paradoxes. Throughout the Postscript the terms “paradox,” “contradiction,” and “the absurd” are closely connected and indeed virtually synonymous.

Passion refers to strong emotion, desire, etc.: Kierkegaard describes it as “the culmination of existence for an existing individual” (176). Kierkegaard seeks through his promotion of subjectivity to inculcate passionate interest in life and the deepest questions. For Kierkegaard, passion must accompany religiousness as an expression of one’s personal interest in eternal happiness. Passion is thus a necessary expression of living as an authentic human self.

Latin for “in the eminent sense.” Kierkegaard uses this term in conjunction with the idea of existing in the highest sense, which is the subjective thinker’s task.

“Speculative” derives from the Latin speculari, “to watch over, explore”; it pertains to abstract reasoning or conjecture and to the theoretical rather than practical. Classically the term denoted the philosophical idea of inquiring into truth for its own sake rather than for a practical end. Kierkegaard uses “speculative” to characterize Hegelian philosophy, which he opposes for its overly abstract nature and its indifference to questions of real existence in everyday life.

Latin for “under the aspect of the eternal.” For Kierkegaard, this is the characteristic attitude of objective/speculative philosophy, which thinks in abstract terms instead of in terms of actual human existence.

Subjectivity is the attitude of being focused inward on one’s self and one’s passionate interest; it contrasts with objectivity. The term reflects the conception of the human individual as a “subject” of their experiences. Kierkegaard goes so far as to define truth as subjective because truth essentially relates to an individual human person. Subjectivity is the goal and way of life that the Postscript describes and promotes.