e world, which is impossible. Therefore since whatever can be thought can be said, the limit of thought for Wittgenstein is the boundary between statements and the logical form of those statements.The relationship between Kierkegaard and Wittgenstein intensifies then, as we examine more how the structure of their work displays another strong parallel. The religious sphere and its associated properties of subjectivity and non-rationality set the limit of thought for Kierkegaard. The inherent structure of logic and language creates natural boundaries for Wittgenstein. Which leads us to the final point of comparison between the two: absurdity and nonsense. These concepts stem from their parallel construction of the limits of thought, but are obviously unique. Kierkegaard’s ‘absurdity’ is motivated by the desire by many to explain the religious sphere through the ethical sphere. The central focus in this discussion is on faith and the religious sphere’s placing more importance on the individual over the universal, which according to the ethical sphere is absurd. The subject of his work Fear and Trembling, the Bible’s Abraham was asked by God to sacrifice his only son without explanation. An exemplar of faith, Abraham remained dutiful and prepared to do what his God asked of him without qualm. This conflicts with ethical ideas we all generally share about right and wrong: it seems unethical to kill any child, let alone one’s own child for no reason. But Kierkegaard maintains that the religious transcends the ethical, and therefore that faith will always remain unjustified and hence absurd.Wittgenstein’s notions of nonsense ultimately stem from the misuse of language and violating the limit of thought. By nonsense, he means statements that are neither true nor false or questions that have no answers. In this way, many of the so-called deepest philosophical problems resolve by dissolving, or showing th...
