Tallinna Pedagoogikaьlikool
KASVATUSFILOSOOFIA
Eksamitцц
Kierkegaard`i lдhenemine inimese olemusele ja kasvatusele
Хppejхud: S.Kera
Anna Pomm
EV-11
Tallinn
1997
Kхik, mida Kierkegaard filosoofina pakub, leidub ka eespool vaadedud esteetilis-filosoofilises loomingus. Kierkegaard kхigest hoolimata on tahtnud olla ikka esmajoones usuline aatleja, kelle filosoofiagi on seisnud kristluse tхdede ja nende enama teadvusse-tхstmise teenistuses. Selles mхttes vхime nдha kogu ta filosoofilist loomingut hargnevat protestiva kriitikana kaasaja filosoofiliste moevoolude vastu - kuna need tema arvates osutusid ohtlikuks kristluse eluvддrtustele.
Arvamine, et Kierkegaard on filosoof ainult niivхrd, kuivхrd ta rьndab Hegelit, on seda silmas pidades pдris tabav iseloomustus. Hegeli dialektilist meetodit eitades vastandas Kierkegaard talle sokraatilise dialektika: “... igatahes on usaldusvддrne, et tal (Hegelil) ei ole Sokratesega absoluutselt mitte midagi ьhist”. Hegeli dialektikat igatviisi madaldades ja seda rьnnates oli Kierkegaard Sokratesest vaimustuses ja nimetas teda oma хpetajaks. “Vдljaspool kristlust, Sokrates, oled sina - ainukesena - хilis, avala hingega tark, sina olid tхeliselt reformaator”. “...Sina oled ainus inimene, keda ma vaimustusega tunnistan kui mхtlejat...” on Kierkegaard kirjutanud vahetult enne surma.
Kierkegaardi ahvatles Sokratese “maievtiline” dialektika (µ - дmmaemandakunst) - meetod, mida Sokrates oli sarnastanud oma дmmaemandast ema kunstiga, meetod, mis aitas tхel ilmale tulla dialoogilistes otsingutes, kahtluses ja vaidluses, kьsivas lдhenemises tundmatule - ьhesхnaga subjektiivne dialektika, kunst kьsitleda iseennast iseenese kohta.
Kirkegaard ьlistas Sokrates selle eest, et too “tхi ilmale iroonia ja andis oma lapsele selle nime”, kasutades oma teostes hulgaliselt iroonilist refleksiooni enesetunnetuse meetodina.
Tegelikult ei olnud Kiekegaardi “dialektika” taasloodud sokraatiline dialektika. Asi pole ьksnes selles, et Kierkegaard ise eristas oma “dialektikat” sokraatilisest dialektikast kui uut, tдiuslikumat dialektikavormi - kristlikku sokratismi.
Ehkki “Sokratese pхhimхte seisneb... selles, et inimene peab leidma oma tegude eesmдrgi kui ka maailma lхppeesmдrgi, lдhtudes ainuьksi enesest, ja saavutama tхe omaenese jхududega,” siiski “mхtleb tхeline mхtlemine” Sokratese arvates “nii, et tema sisu ei ole seejuures subjektiivne, vaid objektiivne”.
Kui Sokratesel olid maievtika ja iroonia vahendeiks objektiivse tхe kindlakstegemisel, siis Kierkegaard kasutas neid subjektiivse tхe, “tхde minu jaoks” saamiseks, kuivхrd ьhtki teist tхde ta tunnistatud: “...objektiivselt pole olemas mingisugust tхde...”.
Kierkegaard heitis kohe alguses kхrvale objektiivse tunnetuse ning eitas selle vддrtus ja tхelisust. Ta kutsus minema vastupidist - radikaalse subjektivismi - teed. “Ma ei nхua midagi muud peale tunnistamise, et meie objektiivsel ajal olen mina ainuke, kes ei suuda objektiivne olla”.
See subjektiivsuse ja objektiivsuse absoluutne vastandamine on kogu Kierkegaardi filosoofia nurgakivi, filosoofia, mille esmane ьlesanne oli kummutada “vддr ettekujutus, mida omavad tunnetusest ja selle resultaatidest need, kes rддgivad objektiivsetest tulemustest, mхtlemata, et just nimelt filosoof on ьlimalt subjektiivne”.
Nagu Hegel, mддratles Kierkegaard saamist mitteolemisest olemisele ьleminekuna. Tema arvates olid Hegelil “eitus, ьleminek ja vahendamine kolm mumifitseeritud, kahtlast salaagenti, kes kхik liikuma panevad”, ja hoopiski mitte ьhelegi loogikale alluvad “rahutud pead”.
Saamine on muutumine, teisekssaamine, teiseks ьleminek, ьleminek vхimalikkusest tegelikkusesse. Ent Kierkegaardi arvates erinevad voimalikkus ja tegelikkus pхhimхtteliselt, kvalitatiivselt. “...Kuivхrd lхpmatult erineb millegi kдsitamine vхimalikkuses sellesama kдsitamisest tegelikkusest,” on ta “Pдevikus” mдrkinud. Erinevalt vхimalikkusest ei saa tegelikkus tema arvates olla loogilise kдsitluse objekt. “Mхeldav reaalsus on tegelikkus, ja iga kьsimuse selle kohta, kas miski on tegelik peab mхtlemine hьlgama”.
Kierkegaard pidas selles kьsimuses peamiseks eksimuste allikaks vхimalikkuse ja tegelikkuse ning paratamatuse vahekorra vддra kдsitus. Saamine ei allu paratamatusele ja ei sobi sellega kokku. “Kхik, mis saamas on, tхestab juba oma saamisega, et ta ei ole paratamatu; sest ainus, mis ei vхi saada, on paratamatu, kuna paratamatu on olemas”.
Hegelile mддratud Kierkegaardi etteheited, et Hegeli dialektika vдlistab vabaduse ja ьhtlasi jutuslikkuse, ei ole pхhjendatud. Nende kategooriate dialektiline kдsitus seisabki selles, et nii paratamatust kui ka paratamatust ja juhuslikkust seob vastandite ьhtsus ning need kategooriad ei vдlista teineteist.
Kui Kierkegaard vхttis endale ьlesandeks kukutada paratamatuse mхiste vabaduse ja juhuslikkuse nimel, siis - vastandades neid metafььsiliselt - ьtles ta lahti dialektikast. Samavхrd antidialektiline on tegelikkuse lahutamine vхimalikkusest, mille Kierkegaard pьstitas vastandina Hegelile, kes kдsitas neid dialektiliselt, vastastikku lдbipхimunutena, mis nдhtub juba formaalse ja reaalse vхimalikkuse eristamisest.
Niisiis ei pannud Kierkegaard alust teistsugusele, Hegeli omast erinevale dialektikavormile, vaid hьlgas dialektika. Ta pььdis koguni hoopis lahti saada. Ja kui ta lхigi lahku dialektikast, siis osutus loogikast vabanemine teostamatuks, kuivхrd tollesama lahkulццmise хigustusena oli Kierkegaard sunnitud tegema igasuguseid loogilisi trikke ja jхupingutusi.
Vastuolukategooria lдbib kogu Kierkegaardi maailmavaadet: “Kхikjal, kus on elu, on vastuolu”. Ent tal polnud eksistentsi lahutamatuks atribuudiks loogiline, vaid pateetiline vastuolu. Kirg pole midagi muud kui pinge saavutanud vastuolu. Kus puudub elu ja kirg, seal ei ole vastuolugi. Vдljaspool eksistentsi ei ole vastuolu, kuid eksistentsiaalne vastuolu ei eelda ьhtsust, vaid vдlistab seda.
Seejuures ei ole vastuolu isegi eksistentsiaalse tхlgenduse puhul Kierkegaardil arengut edasiviiv jхud. “Sхna “vastuolu” ei tule siin vхtta mitte selles neetud tдhenduses, mida talle Hegel omistab, kujutledes ise ja veenates teisi, nagu oleks sel sхnal loomejхudu”.
“Minu eluvaatlus on tдiesti mхttetu. Mulle tundub, et kuri vaim on mu ninale asetanud prillid, mille ьks klaas tohutult suurendab, teine aga samavхrra vдhendab.”
Kierkegaardi tццdes on vдga vдhe цelnud kasvatusest ja lastest ьldse. “Meelsamini rддgin ma lastega, sest nendest tihkab ikkagi loota, et nad saavad kunagi mхistusega olenditeks; aga need, kes nendeks on saanud - oh sa issand kьll!”
Kierkegaardile polnud olemine ьleьldse ja veel vдhem inimese eksistents mхtlemine. Arvatakse, et kuigi Kiekegaard lдhtub idealistlikust eeldusest, et inimene olemus on vaimne, siiski on tema vaimu-kдsitus selline, et see ххnestab idealistliku kontseptsiooni.
Kierkegaardi arvates ei vхi inimene olla teadusliku tunnetuse objekt, enamgi, teda ei vхi kдsitleda ka subjektobjektina, mida tegi Feuerbach ja mitmesugused psьhhofьsioloogia koolkonnad. “Kes eksisteerib, see ei saa samuti olla korraga kahes kohas, ei saa olla subjekt-objekt”.
“Materialistlik fьsioloogia on koomiline..., aga uusim, enam hingestatud fьsioloogia on sofistlik”. Hinge ja keha probleem ei ole Kierkegaardile mingit raskust tekitanud: hing on primaarne, keha - sekundaarne. “Keha on hinge ja seega ka vaimu organ”. Kierkegaardi meelisvormel oli: inimene on hinge ja keha sьntees, mida juhib vaim. Lхppkokkuvхttes “inimene on vaim”. Psьhho-fььsilise probleemi on Kierkegaard lahendanud idealistlikult.
Kuid psьhhofььsiline probleen on vaid ьks fьlosoofia pхhikьsimuse - olemise ja mхtlemise vahekorra kьsimuse - tahke.
Kirkegaard ei pidanud olemist mхtlemiseks, kuna vaim pole mхtlemine, mis ainult ei vхimalda, vaid lausa nхuab loogilist mххtu ja kдsitlust. Just selles on tema salvava mдrkuse tхeline mхte, et vдite puhul - olemine ja mхtlemine on samased, tuleb “ьhekorraga naerda ja nutta”.
Kui “olemise” asemel oleks jutt “eksistentsist” (spetsiifilises tдhenduses, milles seda mхistet kasutas Kierkegaard), ja “mхtlemise” asemel - vaimust (jдllegi tema tдhenduses), siis vormuleeriks vaimu ja eksistentsi samasuse printsiip adekvaatselt eksistentsialismi kui Kierkegaardi tььpi subjektiivse idealismi pхhilause.
Цelduga ei ole karvavхrdki vastuolus Kierkegaardi poleemika Descartes’i lausega “ma mхtlen, jдrelikult ma olen olemas”. Ta vдitis, et olemise jдreldamine mхtlemisest on vastuolus, ja tхstatas Descartes’i vastu mхtlemise ja olemise vahekorra vastupidise vormeli: “Kuna ma eksisteerin ja olen mхtlev, siis ma mхtlen”. Kierkegaard lisas, et kartesiaanlus liigendas olemise ja mхtlemise, nende vahel ei ole “ideaalset samasust”. “Mхtlemisega samane olemine ei ole ьldse inimlik olemine”.
“Minu peamine mхte oli, et meie ajal on teadmise ьlikьlluse tхttu дra unustanud, mis tдhendab eksisteerida ja mis tдhendus on enesessepццratusel...”.
“Mхned looduseuurijad leidsid vхi pььdsid leida kusagil maailmas eksisteerivat Archimedese punkti ja sellest punktist universumid vaadelda...”, on kirjutanud Kierkegaard. Tema leidis selle aga iseeneses.
Sellises spetsiifilises tдhenduses on “eksisteerimine” Kierkegaardile ainuke “tхelisus”, mis piirab “olemise” mхistet ja on vastandatud “mхtlemisele”. “On tхelisus vдlisilm?” kьsib ta iseendalt, ja vastab eitavalt: “Tхelisus on sisemaailm”, oma Mina enesesuhe oma Minaga.
Kiekegaardile oli erakordselt iseloomulik, et eksistentsi tunnistas ta “ainsaks tunnetamatuks asjaks iseeneses, millega mхtlemises ei ole obsoluutselt midagi ьhist”.
Kierkegaardi ei rahuldanud mддratleda inimest mхtleva olendina: selles ei ole inimese olemus ning see pole tema eksistentsis peamine. “Tхeliselt inimlik on - kirg. Kireta ei saa eksisteerida. Kхik eksistentsiprobleemid on ьhenduses kirega. Kirg on eksistentsi Alfa ja Omega. Kirg eelkхige. Kirg on eksistentsi liikumapanev jхud ja “subjektiivsuse tipp”.
Taani teoloogi arvates ei vхi inimest niisiis mддratleda mхtleva substansina, loomuliku olendina ega ьldse mingit liigi “objektina”. Tegelikult ei saa inimest ьldse defineerida. Olles kordumatu individuaalsus ja puht subjektiivne olend, teeb ta end selleks, mis ta on. “inimene on vaim. Aga mis on vaim? Vaim - see on Mina.”
Kьsimusele “Mis tдhendab olla inimene?”, Kierkegaard on taandanud filosoofia pхhikьsimuse: mis tдhendab olla?...
Kierkegaard on end kunagi vхrrelnud inimesega, kes elab iga hetk kokku variseda ahvardaval pццningul. Seejuures ta teab seda. Sellepдrast ongi tema filosoofias leidnud end inimesed, kes elavad mahalхhkumisele mддratud ьhiskonnas, inimesed, kes “on kaotanud jalge alt igasugune pinna”.
Vхib olla tema filosoofilised tццd pььavad nхu anda, aidata nendele inimestele. Ta ei taha хppida, vaid tahab, et inimesed ise leiaksid otsust.
V4ib-olla ьks vдljapддs, mida ta pakub on: “Mхistatuslik ei tule olla mitte ьksnes teiste jaoks, vaid ka iseendale.”
KASUTATUD KIRJANDUS:
????????, ?. ??????????? ? ????. 1994.
??? ??????????. 1994.
Bхhhovski B. Kierkegaard (Suuri mхtlejaid). 1975.
Salumaa E. Kierkegaard. 1993.
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Сёрен Кьеркегор
Kierkegaard, Seren (1813–1855), датский философ, религиозный мыслитель и литератор, родился 5 мая 1813 в Копенгагене. Учился в средней классической школе, в 1830 поступил в Копенгагенский университет.