祁克果思想的主導背景是要在啓蒙以來的人文思想氛圍中重新思索基督教對於人的意義。這種宗教思想背景爲他的思想提供了一種個人生存的進路。從這種角度， 他對當時思辯批評的核心可以概括爲：思辯哲學的反思使個人的生存中斷， 人成爲“旁觀者”，或消失於在他看來具有虛幻性的“衆人”之中。 他給自己規定的終生目標就是要打破這種“衆人”幻像，使個人成爲單個的人。 單個的人是祁克果基督教生存論的核心範疇和主導線索， 它大致包括兩個層面的含義。首先，祁克果從內向性的角度規定單個的人。 單個的人在生存論層面上的實在性體現在：個人開始有一種對自己的關切。 這種與自己的關係（“關係的關係”）構成了單個的人的實在性；其次，這種關切關係的特點首要地是一種激情， 而並非首要地是理智。這種激情隨着強度的增加，依次表現爲志趣、意願、決斷、直到信仰的層面， 這些構成了單個的人主體性的層面。這裏祁克果思想的特點是，這種激情性的關切關係是非現成性的，乃要在一種“個體性”的過程中展現或實現出來。 這種“個體化”的過程可以有兩條不同的途徑：倫理－宗教Ａ的途徑，以及宗教Ｂ的信仰途徑。
個人成爲單個的人，在祁克果看來，更主要地與宗教Ｂ的途徑或階段相關， 即與基督教信仰相關。祁克果從生存論角度， 並沒有首要地把信仰看作一套信仰或學說體系（what），而是將其首要地看作是一種生存現象、狀態或過程（how），因此可以把這個信的過程看作是個人成爲單個的人的“個體化”過程。具體地說， 祁克果在宗教Ｂ中強調的核心思想在於：單個的人所具有實在性的自我關聯，和一個更高的實在相關， 即和單個的人與“神-人”（悖謬）形成的位格性關係相關。這種關係是生存性的， 它是動態和無止境的，因此單個的人總是處在生成之中。
本文力求從西方哲學思想中“個體”的線索出發， 在生存（存在）論的層面上去把握祁克果單個的人的思想。 在與日常或倫理的個人含義相區別的前提下，去把握單個的人這個範疇的生存論內涵，並且探討了個人成爲單個的人的兩條“個體化”的途徑。
關鍵詞
單個的人，生存，悖謬，罪，信仰，冒犯，宗教Ａ，宗教Ｂ
Abstract
dominating intention of Kierkegaard’s thought is to reconsider the meaning of Christianity to human beings against the humanistic background of the Enlightenment. His Christian background provides an individual and existential approach to the subject. From the existential perspective, he seriously criticized the speculative philosophy in his age. The main point of his criticism is that its reflective nature of speculative method suspends the existence of the individual thinker, turning him into a spectator. In Kierkegaard’s words the individual thinker disappears in “the crowd”, he regards as an illusion. As a religious thinker, Kierkegaard takes it as a lifetime task to destroy this illusion and transform the individual into the single individual.
The single individual is the dominating category and main clue of Kierkegaard’s Christian existentialism. It may be described in two aspects. First, Kierkegaard defined the single individual as inwardness, which means the existential reality of the single individual is manifested in his concern for himself, and constituted by his relation with himself. Second, the main element of concern for or relation with oneself is one’s passion, rather than reason. As the intensity of the passion increases, it appears respectively as interest, willing, decision, and till faith, which constitute the different levels of the individual’s subjectivity. Here, the point of Kierkegaard’s thought is, this passionate concern is not present-at-hand for one, but manifested or actualized in a process of individuation. There are two ways for this individuation: the way of Ethical-Religion A, and the way of Religion B.
責任編輯：應屆畢業生論文網
According to Kierkegaard, becoming the single individual is primarily related to the way or stage of Religion B, namely, Christianity. From existential perspective, Kierkegaard does not regard Christian faith as a set of beliefs or doctrines(what), but primarily as a kind of existential state or process(how), therefore it could be further regarded as a individuation-process, by a individual becomes the single individual. In Religion B, the point that Kierkegaard want to stressed is, the establishment of one’s correct relationship with himself depends on his personal relationship with the Paradox(or God-Man)use this relationship is existential, dynamic and never-finished, the single individual is always on the way of becoming.
Following the clue of “ the problem of individuality” in the history of western philosophy, this paper attempts approach Kierkegaard’s thought of the single individual from the existential perspective, distinguishing it from its ordinary use, and examining the two ways of individuation by which a individual becoming the single individual.
Key wards: the single individual, existence, faith, sin, Paradox,
目 錄
_導言 “個體” 1
_ 第一節 祁克果思想的背景及主導問題 1
_ 第二節 西方史中的“個體問題” 5
_ 第三節 對“個體問題”的生存論闡釋 13
_第一章 祁克果託名作品的意義 19
_ 第一節 祁克果作品的分類 19
_ 第二節 祁克果託名作品的意義 23
_ 第三節 兩個主要託名作者的思想特點 26
_第二章 祁克果對黑格爾哲學的批評 33
__ 第一節 祁克果與黑格爾在思想上的關聯 33
_ 第二節 祁克果對思辯“體系”的批評 38
_ 第三節 祁克果對客觀反思方法的批評 43