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Témoignage et intériorité selon Kierkegaard

Abstract : A witness is neither a spectator, a proprietor, a preservator, a producer nor a judge, he is the one that receives what is given to him and who, from this test of irreducible alterity, receives himself. The strength of Kierkegaard’s analyses is in showing that the elucidation of the essence of witnessing, which leads to the witness being substituted to the “I-myself”, is inseparable from the elucidation of the essence of truth. Truth being not what I make but what marks and enlightens me, witnessing is given to be a direct-indirect communication which consists of saying the truth while being it. To be is to give witness by making one’s life a task in the essential passion of truth. For this, Christian witness alone truly reveals the essence of witnessing, for it alone truly allows one to see the leap of witnessing, which is to not content oneself with just persisting in being, but to open oneself to the possibility of becoming totally other by surrendering oneself to the truth and accepting to suffer for it in this world. In this philosophy of witnessing, the witness thus becomes the true name of the person versus the abstraction of a subject-substance.
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Emmanuel Housset. Témoignage et intériorité selon Kierkegaard. Revue des sciences philosophiques et theologiques, Vrin, 2002, Expérience chrétienne et philosophie : Kierkegaard, t. 86 (2), pp.205-228. ⟨10.3917/rspt.862.0205⟩. ⟨hal-01870994⟩



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