By Vasiliki Tsakiri (auth.)

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Kierkegaard’s treatment of Plato’s reference to the moment suggests that in Parmenides Plato remains at the level of abstraction – the Greek word + ´ was rendered as Augenblick (moment) in German in Schleiermacher’s translations of Plato (CA, p. 82∗∗ ; Ruin, 1994, p. 182). , focusing on the moment of the transition where there is neither one nor many, etc. Although Kierkegaard acknowledges Plato’s contribution to the development of the notion of the moment, he finds that it remains an ‘atomistic abstraction’ (CA, p.

It is exactly the fusion of the first and the subsequent individuals that invited Sartre’s remark that Haufniensis’ development of the concept of anxiety can be seen as an attempt of a ‘displacement of the beginning’ (Sartre, 1974, p. 154). Rose further illuminates this state of affairs by noting that the beginning or first task of discovering anxiety is to dethrone two customary beginnings: the concept of hereditary sin and the first sin, Adam’s sin, which, preceding the history of the human race, would give it a fantastic beginning (Rose, 1992, p.

Quite interestingly, in his First Meditation, in which he describes the different aspects of doubt, Descartes compares human contact with the external world as taking place in a dreaming state. Kierkegaard, on the other hand, speaks of the dreaming state as the necessary transition into existence, through the emergence of spirit and the turmoil that anxiety begets. In Kierkegaard’s view, there is an interplay between ideality and reality, ‘mediacy’ and immediacy, where language, the word, is juxtaposed to reality, that is to immediacy.

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