It can de safely said, that among the theoriste of University reform in contemporary West Germany, H. Schelsky and R. Dahrendorf develop a common reform theory. That is to say both analyse the contradiction and the gap existing between Humboldt's theory which for a long time was applied as the dominant theory of the German University and the university in its reality, and they demand a fundamental reform based on this analysis. However, in doing so they maintain strorm the validity of Humboldt's traditional idea within the process of such a fundamental reform and they examine the present day direction of its institutional realization.
In this paper the attempt is made to propose one theory and one viewpoint on university reform in contemporary West Germany centered around the the theory of these two men. In the first chapter Humboldt's idea of a unversity is examined once again, in the second chapter the gap between this concept and the situation of the West German university and the underlying cause of this gap is examined on the basis of the ideas of the two authors mentioned above, finally in third chapter the reform idea of new universities such as Bielefeld, and. Bochum is examined, together with the problem of how to evaluate positively Humboldt's idea within the context of modern university reform and the question of how the two theorists believe it should be concretely implemented institutionwise. The viewpoint of Schelsky and Dahrendorf present but one out of many views on the ideal of the university in contemporary West Germany, but in their positive attitude toward reform, and in their affort to accomplish a harmony between tradition and revolution, the meaning of this effort must be held in high esteem. Also judging fro the fact that their reform ideas are being implemented in some new universities, it can be predicted that their viewpoint will become effective as a powerful reform theory in the development of university reform in West Germany.

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The nature of philosophical expression in Kierkegard's works can in one word be characterised as being “subjunctive”. The reason is that the existential transmission aims at subjectively duplicating between the real subjects knowledge through the mediation of one's own reality. This is an appeal (Appell) which aims at real self becoming subjectively engaged and differs from transmitting directly an objective and fixed knowledge. The transmission, therefore, produces between two different deings this situation of appeal and aims at making the partner aware (aufmerksam zu machen) of reality. The center of this is the ethical transmission. This leads to bringing out the ethical potentiality hidden in the partner, and directs him in his effort toward realizing his own true self. The goal of the ethical transmission is the awakening of the existential pathos to prove one's own true nature, - this is the awakening towards individual existence.

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The essential character of the spirit consists in its objectivity. Thet is, spirit is determined by the definite character of a person and thing or a situation. However, this objectivity presupposes intentionality. It is when things become the object of our conscience and ear determined in concrete that they obtain the quality of existence by resisting intentionality. By determining the object we determine ourselves. Hence, self-determination promotes associating with the world. It is the subjective and individual conscience which governs the union with this world giving true peace of heart and leads toward an elevation of one's self. The original nature of this individual conscience is not the interference of an absolute judge or an external authority, but rather the insight into what is the better value for one's self. Thus the conscience as the heart of the intentional self, coordinates the self as a whole.

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