Abstract
The aim of this paper is to analyze, with approximate order, two ethical positions. To achieve this goal, the text will look in their introductory considerations, the context and objectives of Kierkegaard´s Works of Love, since there is clearly expressed the ethics second the Danish author. In its first part, the focus of the article will consist in evaluating the rationality of ethics of duty especially through an investigation of goodwill and freedom, which is developed in the third section of the Groundwork of the Metaphysics of Morals. In the second part, the paper will analyze the speech Kierkegaardian Thou shalt love, which is part of the Works of Love. Finally, in conclusion, be carried out approaches and pointed out the significant differences between the two thinkers. Here will be used more intensively, also the reflections of commentators from both authors. However, the main focus of the research will take place around the Kierkegaardian reflections, which will be evaluated in a more exhaustive. Reflection on Kant's moral philosophy does not go just the same, but rather seek to understand it in dialogue with the philosophy of Kierkegaard.
Highlights
A despeito de Kant também dissertar claramente acerca da vida prática, julgamos que há aqui uma singular diferença entre ambos os autores, pois Kierkegaard não parece interessado numa fundamentação de ordem metafísica para a moral, ainda que a coloque na figura do Deus cristão
MacIntyre (1984, 47) realiza, notadamente nesse aspecto, uma curiosa leitura das interpretações kantiana e kierkegaardiana da moral: “Kierkegaard e Kant concordam em suas concepções de moralidade, mas Kierkegaard herda essa concepção, juntamente com a compreensão de que o projeto de dar justificação racional da moralidade falhou”
The text will look in their introductory considerations, the context and objectives of Kierkegaards Works of Love, since there is clearly expressed the ethics second the Danish author
Summary
Para Kierkegaard, a necessidade de amar uma única pessoa pode ser um obstáculo para o amor cristão, pois este deve amar a qualquer pessoa, visto que nela está sempre a figura do próximo. Até mesmo o inimigo pode ser o próximo e, por isso, se deve amá-lo, ainda que para tanto tenhamos que apelar para a cegueira: “Crê-se que para um homem seja impossível amar seu inimigo, ai, pois afinal os inimigos nem suportam enxergar-se mutuamente.
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