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By Howard A. And Niels Thulstrup Johnson

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These possibles are then significant to the extent that a change in the man is effected. Kierkegaard is not primarily a metaphysician. He does not believe, apparently, that there is a kind of cognition of actuality which is peculiarly philosophical. , knowledge of conceived possible existence (such as logic and mathematics), is certain or at least in principle certain. There is no certain knowledge, no a priori synthetic knowledge, of matters of fact or of actuality. Kierkegaard, therefore, has repudiated all philosophies, including Hegel's, which propose to offer cognition about actual existence as if it were cognition about conceived existence.

Inaugurated what is for modern thought a new kind of ontological discussion. This discussion is still in flux. Whether it will bring forth a radically new ontology is not yet clear. But that it has brought forth a radically new approach to the being of man can no longer be called in question. It is founded on the seminal insights and fertile suggestions of the lonely Danish thinker whom we are honoring today. NOTES 1. Treatise of Human Nature, Book I, Part IV, sec. VI. 2. Journals, No. 1042 (X2 A 401).

The character of spiritual religion with its knowledge of the condition of "non-salvation," the individual's selfdecision with its conscious avowal of the extraordinary: all this has been lost. As the state constitutes the higher egoism, or the calculus of individual egoisms and reflection in egoism, one can easily see into what good hands Christianity came when it was taken over by the state. And how comic that something whose point is individuals, is taken over by something whose point is number.

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