一、首先，探討祁克果存在倫理觀的三大預設：人的存在、原罪與永 福；並明指「倫理的存在」，它對祁克果而言，可視作是個人「在我的真我之中 的永恆（者）」；二、接而，論證自由與倫理、罪與永福……等有關人類生命活動 的事物暨現象，都須依據（個）人的存在直覺、經驗、印象、感受和推理……等 內在能力；這樣，他才能找到一種真實理解和詮釋的基礎；三、最後，明確指出： 祁克果刻意凸顯「罪」（以憂懼為其存在的預設）範疇暨其力量的存在，這可決 定「自由」內涵的實質──體現在感性、倫理和宗教面的自由，因罪而呈現為一 具有束縛人心的有限自由、相對自由。是以，如何尋求個人存在的「轉變」、靈 命的提昇，便成為祁克果的自由與倫理觀之扣緊宗教（救贖）畛域的一大關鍵。

This paper first explores Kierkkegaard's three major: Presuppositions--human existence, the original sin and the eternal happiness--pointing out that, in Kierkkegaard's view, “ethical existence” can be seen as an individual's “eternity of the authentic self in his self”. Second, any argumentation for things and phenomena about human activities like “freedom and ethics” as well as “the sin and the eternal happiness” must rest on one's inward abilities like existential intuition, experience, impression, feeling and reasoning. Finally, we point out clearly: Kierkkegaard deliberately attempts to underscore the sphere and the power of “sin” (with dread as its existential presupposition), which determines the immanence of “freedom,” that is, “sin” makes the freedom incarnated in sensibility, ethics and religion become limited and relative freedom that astricts the mind. Therefore, the way to transform an individual's existence and elevate his spirit is the key that connects Kierkkegaard's views of freedom and ethics to the sphere of religion (salvation).