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Example text

But further than this logic cannot go. It has no touchstone for the discovery of such error as concerns not the form but the content (A59 f. ). With this long quote from the Critique of Pure Reason in mind, I would first of all like to refer to Kierkegaard’s overall characterisation of truth. With regard to theoretical knowledge Kierkegaard determines truth in the same traditional manner as Kant does, either empirically as ‘the agreement of thinking with being’ (see above) or idealistically as ‘the agreement of being with thinking’ (VII 157 / SKS 7, 174; cf.

It is time which lies at the heart of empirical consciousness. As we have seen in the above analysis, the starting point for Kant’s and Kierkegaard’s search for truth and unity stems from the problem that thinking, as determined by general logic only, and being cannot be brought into agreement (unless ‘being’ is understood abstractly and then yields tautologies) with each other since such thinking does not provide a positive criterion of this agreement or a positive criterion of truth. Now this impossibility of an agreement between thinking and being can be grasped from the perspective of empirical consciousness and its condition of time and thereby as the condition of any affection of objects as well.

37 Since the corresponding judgmental rules stem from this very faculty, we can conclude that the possibility of truth (and doubt) must do justice to them. However, concepts denote the possibility of truth in yet another way. It is impossible to conceive of a possible relation between concepts, which is logically contradictory. The concept ‘being married’ cannot possibly be contained under the concept ‘bachelor’. That is, it is impossible to analyse the latter concept in such a way, and hence it is impossible to unify the corresponding representations as stemming from an activity of the understanding.

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