Abstract
In the case of Soren Kierkegaard, what compelled my profound interest was his revolutionary rejection of the panoptic perspective of the Christian Church that rendered its “faithful” subjects servants of a Higher Cause in favor of a vocation that assigned the individual to his/her radically finite self. Equally important, it was the recognition that such an existential perspective was dependent on the need for a constant awareness of that easier transcendental domain that one had to give up to accept such an agonizing assignment to oneself.
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