Abstract
Abstract In Berdyaev’s notion of freedom the borders between theology and philosophy seem to fall down. The same existential concern for spiritual freedom is at the heart of both theology and philosophy. From the point of view of existential philosophy as Berdyaev understands it, only a theologically informed account of freedom, could do justice to the concept of freedom. But a freedom determined by God is not what Berdyaev had in mind as representing authentic freedom. It was necessary for him to reinterpret Jakob Boehme’s concept of Ungrund to arrive at a notion of uncreated freedom that both God and man share. But the articulation of this freedom, and an account of it within our fallen world could only be done as a philosophical pursuit. To arrive at the authentic understanding of spiritual freedom, that is theologically informed, Berdyaev believes that a philosophical rejection of erroneous views of freedom should take place. The articulation of the notion of freedom that does justice to the complexity of the existential situation of both God and man is not for Berdyaev a purpose in itself. The purpose is the arrival at a non-objectified knowledge of freedom that would inform a theologically committed existential attitude.
Highlights
IntroductionThe concept of freedom is the central concept of Russian religious philosopher, Nikolai Berdyaev’s (19741948) thought, this granting him the nickname: “the philosopher of freedom.”[1]
The concept of freedom is the central concept of Russian religious philosopher, Nikolai Berdyaev’s (19741948) thought, this granting him the nickname: “the philosopher of freedom.”[1]. All his books and writings are concerned with defending the freedom of the human person against any kind of enslavement or objectification, for him freedom is the hallmark of existential authenticity
That is why Berdyaev had to create the notion of meonic freedom, based on the mystical theology of Jakob Boehme
Summary
The concept of freedom is the central concept of Russian religious philosopher, Nikolai Berdyaev’s (19741948) thought, this granting him the nickname: “the philosopher of freedom.”[1]. In contrast to many other religious existentialists, Berdyaev seems to affirm the Romantic conception of the self as essentially self-creating.”[2] a religious existentialist, he did not consider himself a theologian, as he viewed this title as too constrictive for his creative way of thinking His thought is representative of a category of thought where the borders between theology and philosophy seem to fade away. The exploration of his notion of freedom should paint a clear picture of the way in which theology and philosophy are related in view of his existentialism His thought is rightfully placed within the existentialist tradition as he himself attested to this, he qualifies which are the thinkers he would consider as existentialist according to his own understanding of existentialism. As such in order to better grasp how Berdyaev articulated his understanding of freedom, we must first take a look at what Berdyaev deems as an inaccurate description of freedom
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