Le ragioni di Abramo. Kierkegaard e la paradossalità del logos

[Autom. eng. transl.] Kierkegaard has often been criticized for his alleged irrationalism, but even when such criticism seems deserved, its validity is more apparent than real. From that true thinker he is, he is never without profound reasons, not even for his most extravagant positions, and his arrows, even in spite of some of his frequent declarations to the contrary, are addressed not so much against rationality as such but against a way of understanding it and exercising it that is too simplistic and "cheap": so that a careful look at the pretended irrationalist turns out to be more deeply and authentically rationalist than many of his detractors. K.'s propensity for a paradoxical religiosity and his aversion to speculation and to objective thought are ultimately based on the conviction that paradox is the only alternative to that self-contradiction which objective knowledge does not know how to avoid. In particular, K.'s reflection largely revolves around the genuinely metaphysical paradox of a corporeality conceived as the original determination of the real, irreducible as such to the spirit: this paradox constitutes the authentic foundation of the heroic but not unreasonable "faith of Abraham "outlined by K. in" Fear and Tremor ", the work he himself considered as his own masterpiece and which expresses contents to which his subsequent production has not always been able to remain faithful