The aim of my paper is to interpret S. Kierkegaard's concept of a leap as a metaphor for the process of moving from one conceptual scheme to another. The basis for this reading of the concept is provided by the growing recognition of Kierkegaard's philosophy as dealing with conceptual schemes, equipements or paradigms through which reality is interpreted. I use Kierkegaard's metaphor as a point of departure for the analysis of the conditions of possibility and the very process of changing (...) conteptual schemes in general. I use the story of Abraham and Isaac, as described in „Fear and Trembling”, as a source of examples illustrating more general points I make during my analysis. Firstly, I present a general understanding of what a conceptual scheme is and how it is functioning. Afterwards, I show how this functioning is impaired in case of Abraham and Isaac. Finally, I put forward a hypothesis that the problems that Abraham's scheme is encountering due to God's demand to sacrifice Isaac can all be reduced to the fact that a very deep change in meaning of certain terms within the conceptual scheme, such as "God", "good" or "duty", has occured. The adoption of new meanings would be equivalent to moving into another conceptual scheme. (shrink)

This project presents a comparative philosophical approach to understanding key elements in the philosophy of Søren Kierkegaard by juxtaposing his works with the philosophy and theology of the Eastern Orthodox Church.. The primary aim of the project is to look at three key areas of Kierkegaard’s philosophy that have been either underrepresented or misunderstood in the literature. These three areas are: Kierkegaard’s views on sin and salvation, Kierkegaard’s epistemology, and Kierkegaard’s philosophy of personhood. The dissertation ends with an epilogue that (...) briefly explores a further area where this comparative approach might provide fruitful results, namely Kierkegaard’s views on collective worship. I argue that the revolutionary nature of Kierkegaard’s break with prevalent views in the Western Christian traditions (Protestantism and Roman Catholicism) have not always been fully appreciated due to the fact that he is most often read through the lens of either Western Christianity or the Western philosophical traditions that he came to influence (e.g. existentialism and post-modernism). Viewing Kierkegaard in light of the Eastern Christian tradition offers a new interpretive lens that highlights the extent to which Kierkegaard aimed to break free from standard Western accounts of sin and salvation, knowledge of God, and human personhood. (shrink)