The Concept of Anxiety

AuthorDorian Sevo
Pages136-139
Vol. 2 No. 2
June, 2018
European Journal of Economics, Law and Social Sciences
IIPCCL Publishing, Graz-Austria
ISSN 2519-1284
Acces online at www.iipccl.org
136
The Concept of Anxiety
Dorian Sevo
Abstract
Kierkegaard (2002) strongly emphasizes that man in sin is realized as a human being, as a
synthesis of body and soul. Because, by commi ing sin, he realizes that he has a soul and that
he is in the world. Sin touches him because it is something forbidden, which is understood
through the soul as a mistake. In this great work, Kierkegaard (2002) analyzes the nature of
human anxiety that can not escape him, because anxiety is part of his nature which characterizes
him as a man. Anxiety is bizarre, because it comes to man from nothing, it stems from the
interior of man's nature without any cause. Human conscience, Kierkegaard states, generates
anxiety, because such is the nature of man, being a thinker he has anxiety. The essence of man
is his ordinary anxiety.
Keywords: anxiety, concept, human being, synthesis.
Introduction
Anxiety comes to man from nothing in the depths of his conscience, and it is precisely
this anxiety that characterizes him as a human being. We can not understand a man
without anxiety. There is not even a man who says he has never experienced his
anxiety experience. All human beings have anxiety and anxiety is the essence of their
being in the world, as Heidegger described that man is anxious because he nds
himself thrown into the world to give it a sense, because the world itself does not
make sense, it is the man who pronounced Heidegger who gives the world a sense.
Man in the world is anxious; he has the anxiety of his existence by seeing himself in
the world, just as Sartre described it quite clearly that the senator has anxiety in the
world as it is constantly found under social constraints that cultivate in him the state
of anxiety. Kierkegaard also thought that anxiety had its source out of nothing.
“Therefore he says that the object of "anxiety" is nothingness, but nothingness that at
once frightens us and delights us” (Kierkegaard, 2002, 14). So it frightens us because
it disturbs us, but at the same time it delights us, making us feel more alive because of
the disturbance it conveys. If someone would say that he does not experience anxiety,
Kirkegaard will answer very cleverly that such people think li le and consequently
have a li le bit of soul, therefore they experience less anxiety.
“Therefore, where there is no anxiety, there is no soul, and the deeper the anxiety is,
the deeper the man. Through anxiety, the possibility of the soul becomes reality, but
also the synthesis of the brain and body through the soul, but also the synthesis of
time and eternity of the "instant” (Kierkegaard, 2002, 15).
It is worth pointing out that: Through anxiety, the possibility of the soul becomes
reality, that is to say, that it is precisely the anxiety that makes us understand that
the soul lives in us, so there is. So it is precisely the anxiety that touches essentially
the soul of man. Anxiety and the soul are inseparable, because anxiety is precisely a

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