The mode of life human soul in the Soren Kierkegaard s philosophy.
STAVROS J BALOYANNIS
1st Department of Neurology, Aristotelian University, Thessaloniki, Greece

Soren Kierkegaard was a profound anatomist of the human soul. Although he is mostly known as philosopher and he is recognized as the father of the existentialism, his extensive work crosses also the boundaries of theology, psychology, literature and politics. Since Kierkegaard led an uneventful and depressive life, his work remained relevant to his life surrounded by a depressive atmosphere. Initially Kierkegaard was inspired by the figure of Socrates, the honest philosopher, who sacrificed himself, remaining loyal to his principles and doctrines, but during his spiritual and philosophical maturation he was almost exclusively inspired by the Lord.
Kierkegaard describes the self as synthesis of body and soul, regarding it as an ontological union of the single individual physical and mental activity. Opposing Hegelianism that proposed to make the real and absolute knowledge available by virtue of logic, Kierkegaard attempted to correlate the existential critique with the Christian ideal, believing that the strict scientific knowledge, based on the human logic is an obstacle in the spiritual life, emphasizing at the same time the importance of the absolute devotion to God and obedience to His commands. His axonic problematic was how to become a real Christian. Basically he believes that the man must suspend his reason in order to believe in something much higher than reason that is faith.
Leading a spiritual life, the self is raised from the aesthetic stage, which is a stage of sensation to the ethical stage, which is as stage of cognitivism. Beyond the ethics is the religious stage, which is the stage of pure and absolute devotion of the human soul to Christian faith, the stage in which the man can recognize his eternal self and can make the conceptual distinction between good and evil, which is exclusively dependant on God, the stage, which is substantially a new birth.
On the feelings of the psyche, Kierkegaard believes that all of them depend upon the relationship between the individual self and God.
Despair or the sickness unto death is a constant phenomenon, it is also a multiple sided emotion, an emotion due to fixation of the self in the aestheric stage, an emotion due to an anxious search for the real self, an emotion due to the dread burden of choosing for eternity, an emotion due to the difficulty in acknowledging by the self of the power which constituted it. Despair is much deeper and more comprehensive than doubt. Despair is precisely an expression for the whole personality, doubts only an expression for thought.
The concept of freedom is very important in Kierkegaard philosophy, and it is the light of his existentialist orientation. According to Kierkegaard, freedom is an expression for self activation and self activation is an essential feature of the self, it is a potential for self-disclosing. The self is free to choose his own way and self-disclosing is voluntaristic and not rationalistic.
Sin is the main factor of self change. The sin is a determinant of quality and the original sin is identical with the concept of the first sin. The opposite quality of sin is not virtue but faith, whatsoever is not faith is sin. Kierkegaard rejects the Socratian concept of sin, which it is equivalent to ignorance. Sin according to Kierkegaard is the individual 's failure to posit a relation to God, Based on the absolute faith. Sin is not a question in acting immorally, it is a much deeper concept, which entails a failure of love and devotion to God. For Kierkegaard repentance and remorse for sins are very important emotions, since they are guides to increasing the individual's understanding of self in relation to God.
Purity of heart is the very wisdom, which is acquired through prayer. The man of prayer is the wise man, "whose. eyes are opened, when he kneels down".
The love to God is the highest of the feelings. It is the meaning of the life, the target of the life. God reveals to man the absolute criterion for deciding the meaningfulness of human goals and actions. Kierkegaard advocated the agapeistic way of life as the highest possible form of attitude to life. Only when a man is dead to selfishness, dead to the world, only then he can feel the spontaneous, unmotivated, unlimited and uncalculating love, which is Christian love.