By Anthony Farr
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Extra resources for Sartre’s Radicalism and Oakeshott’s Conservatism: The Duplicity of Freedom
It owed much to Scholastic disputation but was most surely indebted to the religious meditation by which isolated contemplators abstract themselves from their deeds, and feign to judge them as though they were the deeds of another. This new propriety specified what it was to command the intellect. It viewed freedom as mastery of this type of command which it valued, because it was different from the laws that it believed to pervade the rest of nature, and in that same vision proclaimed man to be self-controlled.
It is ... impossible for an Hegelian to understand himself by means of his philosophy, for his philosophy helps him to understand only that which is past and finished, and a living person is surely not dead'. (CUP 272) The Hegelian notion of objective truth, subordinating the particular to the whole, is abhorrent to Kierkegaard, for it pretends that the eternal needs to take hold of the world and in so doing pretends that we need look no further than the world for our inspiration. The real truth must be found in men's lives, for as spirits we are of this world and not of this world, we are finite and infinite, we are the point of contact, the point of crisis.
Each uses their agency in the interest of the will or of self-determination. They strive to maintain, in themselves and in others, the disciplines which enhance the coherence of the sense of self-hood, that is, the ownership of determination. It is a pattern of regulation which respects the will as a force which has a right of its own, not this or that will but willfulness itself. The individual strives to create a world where human determination can flourish. They become an agent of will. This is, quite literally, a self-discipline - the imposition of rules which sustain self-hood.