Abstract
[Ita:]The article traces Kierkegaard’s analysis of the Aristotelian concept of movement
(kinesis) from 1841 to 1846, showing how the cornerstones of this philosophical reflection
form the structure of the ethical and anthropological discourse in the following
years. Through Trendelenburg’s interpretation of Aristotle, Kierkegaard identifies
movement as the only intuitive, self-evident presupposition of any beginning,
both logical and real, to dismantle the Hegelian identity of logic and metaphysics. The
reality of movement requires the distinction between dynamis and energeia, the transition
between which is neither quantifiable nor rationally conceivable, as it belongs
neither to possibility nor to reality; it is “more than possibility and less than reality”
and, above all, it is unique to the existent. The greatest difficulty in it is the intertwining
of dynamis and energeia, such that it is “the act of what is in potential”. Movement
is thus the way in which the possible is real, but it remains indeterminate because
dynamis cannot be verified as such; when it is verified, it is no longer dynamis but
actuality. Kierkegaard’s treatment of modal categories aims to deny the possibility of
conceiving sacred history, according to Hegel, as rational (i.e., rationally comprehensible)
because it is necessary. What is historical is what “has become” hence it is not
necessary and always possible.
Titolo tradotto del contributo | [Autom. eng. transl.] “More than Possibility and Less than Reality”: On Aristotelian Kinesis from Trendelenburg to Kierkegaard |
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Lingua originale | Italian |
pagine (da-a) | 59-77 |
Numero di pagine | 19 |
Rivista | Discipline Filosofiche |
Volume | 34 |
DOI | |
Stato di pubblicazione | Pubblicato - 2024 |
Keywords
- Movement
- Trendelenburg
- kinesis
- modal categories
- ontology