Søren Kierkegaard

“Sitting calmly on a ship in fair weather is not a metaphor for having faith; but when the ship has sprung a leak, then enthusiastically to keep the ship afloat by pumping and not to seek the harbor--that is the metaphor for having faith. (Concluding Unscientific Postscript)”

“I stick my finger in existence — it smells of nothing. Where am I? Who am I? How came I here? What is this thing called the world? What does this world mean? Who is it that has lured me into the world? Why was I not consulted, why not made acquainted with its manners and customs instead of throwing me into the ranks, as if I had been bought by a kidnapper, a dealer in souls? How did I obtain an interest in this big enterprise they call reality? Why should I have an interest in it? Is it not a voluntary concern? And if I am to be compelled to take part in it, where is the director? I should like to make a remark to him. Is there no director? Whither shall I turn with my complaint?”

“The most common form of despair is not being who you are.”

“The truth is a snare: you cannot have it, without being caught. You cannot have the truth in such a way that you catch it, but only in such a way that it catches you.”

“I am so fed up and joyless that not only have I nothing to fill my soul, I cannot even conceive of anything that could possibly satisfy it - alas, not even the bliss of heaven.”

“Since my earliest childhood a barb of sorrow has lodged in my heart. As long as it stays I am ironic — if it is pulled out I shall die.”

“How did I get into the world? Why was I not asked about it and why was I not informed of the rules and regulations but just thrust into the ranks as if I had been bought by a peddling shanghaier of human beings? How did I get involved in this big enterprise called actuality? Why should I be involved? Isn't it a matter of choice? And if I am compelled to be involved, where is the manager—I have something to say about this. Is there no manager? To whom shall I make my complaint?”

“As the ironist does not have the new within his power, it might be asked how he destroys the old, and to this it must be answered: he destroys the given actuality by the given actuality itself.”

“It is the duty of the human understanding to understand that there are things which it cannot understand...”

“People hardly ever make use of the freedom which they have, for example, freedom of thought; instead they demand freedom of speech as compensation.”

“Be that self that one is”

“Don't you know that a midnight hour comes when everyone has to take off his mask? Do you think life always lets itself be trifled with? Do you think you can sneak off a little before midnight to escape this?”

“It is modest of the nightingale not to require anyone to listen to it; but it is also proud of the nightingale not to care whether any one listens to it or not.”

“The humorous self-sufficiency of genius is the unity of a modest resignation in the world and a proud elevation above the world: of being an unnecessary superfluity and a precious ornament. If the genius is an artist, then he accomplishes his work of art, but neither he nor his work of art has a telos outside him. Or he is an author, who abolishes every teleological relation to his environment and humorously defines himself as a poet. Lyrical art has certainly no telos outside it: and whether a man writes a short lyric or folios, it makes no difference to the quality of the nature of his work. The lyrical author is only concerned with his production, enjoys the pleasure of producing, often perhaps only after pain and effort; but he has nothing to do with others, he does not write in order that: in order to enlighten men or in order to help them along the right road, in order to bring about something; in short, he does not write in order that. The same is true of every genius. No genius has an in order that; the Apostle has absolutely and paradoxically, an in order that.”

“But now how can an Apostle prove that he has authority? If he could prove it physically, then he would not be an Apostle. He has no other proof than his own statement. That has to be so; for otherwise the believer's relationship to him would be direct instead of being paradoxical.”

“These words were spoken by Him to whom, according to His own statement, is given all power in heaven and on earth. You who hear me must consider within yourselves whether you will bow before his authority or not, accept and believe the words or not. But if you do not wish to do so, then for heaven's sake do not go and accept the words because they are clever or profound or wonderfully beautiful, for that is a mockery of God.”

“To ask whether Christ is profound is blasphemy, and is an attempt (whether conscious or not) to destroy Him surreptitiously; for the question conceals a doubt concerning His authority, and this attempt to weigh Him up is impertinent in its directness, behaving as though He were being examined, instead of which it is to Him that all power is given in heaven and upon earth.”

“An Apostle can never come to himself in such a way that he becomes conscious of his apostolic calling as a factor in the development of his life. Apostolic calling is a paradoxical factor, which from first to last in his life stands paradoxically outside his personal identity with himself as the definite person he is.”

“As a genius St. Paul cannot be compared with either Plato or Shakespeare, as a coiner of beautiful similes he comes pretty low down in the scale, as a stylist his name is quite obscure--and as an upholsterer: well, I frankly admit I have no idea how to place him.”

“If the sphere of paradox-religion is abolished, or explained away in aesthetics, an Apostle becomes neither more nor less than a genius, and then--good night, Christianity! Esprit and the Spirit, revelation and originality, a call from God and genius, all end by meaning more or less the same thing.”

“All this is only fooling, for if it is true that every man must work for his own salvation, then all the prophecies about the future of the world are only valuable and allowable as a recreation, or a joke, like playing bowls or cards.”

“And so when the generation, which itself desired to level and to be emancipated, to destroy authority and at the same time itself, has, through the scepticism of the principle association, started the hopeless forest fire of abstraction; when as a result of levelling with this scepticism, the generation has rid itself of the individual and of everything organic and concrete, and put in its place 'humanity' and the numerical equality of man and man: when the generation has, for a moment, delighted in this unlimited panorama of abstract infinity, unrelieved by even the smallest eminence, undisturbed by even the slightest interest, a sea of desert; then the time has come for work to begin, for every individual must work for himself, each for himself. No longer can the individual, as in former times, turn to the great for help when he grows confused. That is past; he is either lost in the dizziness of unending abstraction or saved for ever in the reality of religion. Perhaps very many will cry out in despair, but it will not help them--already it is too late...Nor shall any of the unrecognizable presume to help directly or to speak directly or to teach directly at the head of the masses, in order to direct their decisions, instead of giving his negative support and so helping the individual to make the decision which he himself has reached; any other course would be the end of him, because he would be indulging in the short-sighted compassion of man, instead of obeying the order of divinity, of an angry, yet so merciful, divinity. For the development is, in spite of everything, a progress because all the individuals who are saved will receive the specific weight of religion, its essence at first hand, from God himself. Then it will be said: 'behold, all is in readiness, see how the cruelty of abstraction makes the true form of worldliness only too evident, the abyss of eternity opens before you, the sharp scythe of the leveller makes it possible for every one individually to leap over the blade--and behold, it is God who waits. Leap, then, into the arms of God'. But the 'unrecognizable' neither can nor dares help man, not even his most faithful disciple, his mother, or the girl for whom he would gladly give his life: they must make the leap themselves, for God's love is not a second-hand gift. And yet the 'unrecognizable' neither can nor dares help man, not even his most faithful disciple, his mother, or the girl for whom he would gladly give his life: they must make the leap themselves, for God's love is not a second-hand gift. And yet the 'unrecognizable' (according to his degree) will have a double work compared with the 'outstanding' man (of the same degree), because he will not only have to work continuously, but at the same time labour to conceal his work.”

“Life's existential tasks have lost the interest of reality; illusion cannot build a sanctuary for the divine growth of inwardness which ripens to decisions. One man is curious about another, every one is undecided, and their way of escape is to say that some one must come who will do something--and then they will bet on him.”

“Thus our own age is essentially one of understanding, and on the average, perhaps, more knowledgeable than any former generation, but it is without passion. Every one knows a great deal, we all know which way we ought to go and all the different ways we can go, but nobody is willing to move.”

“In our own day anonymity has acquired a far more pregnant significance than is perhaps realized: it has an almost epigrammatic significance. People not only write anonymously, they sign their anonymous works: they even talk anonymously...Nowadays one can talk with any one, and it must be admitted that people's opinions are exceedingly sensible, yet the conversation leaves one with the impression of having talked to an anonymity. The same person will say the most contradictory things and, with the utmost calm, make a remark, which coming from him is a bitter satire on his own life. The remark itself may be sensible enough, and of the kind that sounds well at a meeting, and may serve in a discussion preliminary to coming to a decision, in much the same way that paper is made out of rags. But all these opinions put together do not make one human, personal opinion such as you may hear from quite a simple man who talks about very little but really does talk. People's remarks are so objective, so all all-inclusive, that it is a matter of complete indifference who expresses them, and where human speech is concerned that is the same as acting 'on principle'. And so our talk becomes like the public, a pure abstraction. There is no longer any one who knows how to talk, and instead, objective thought produces an atmosphere, an abstract sound, which makes human speech superfluous, just as machinery makes man superfluous. In Germany they even have phrase-books for the use of lovers, and it will end with lovers sitting together talking anonymously. In fact there are hand-books for everything, and very soon education, all the world over, will consist in learning a greater or lesser number of comments by heart, and people will excel according to their capacity for singling out the various facts like a printer singling out the letters, but completely ignorant of the meaning of anything.”

“What is reasoning? It is the result of doing away with the vital distinction which separates subjectivity and objectivity. As a form of abstract thought reasoning is not profoundly dialectical enough; as an opinion and a conviction it lacks full-blooded individuality. But where mere scope is concerned, reasoning has all the apparent advantage; for a thinker can encompass his science, a man can have an opinion upon a particular subject and a conviction as a result of a certain view of life, but one can reason about anything.”

“On principle' a man can do anything, take part in anything and himself remain inhuman and indeterminate. 'On principle' a man may interest himself in the founding of a brothel, and the same man can 'on principle' assist in the publication of a new Hymn book because it is supposed to be the great need of the times. But it would be as unjustifiable to conclude from the first fact that he was debauched as it would, perhaps, be to conclude from the second that he read or sang hymns.”

“On principle' one can do anything and what one does is, fundamentally, a matter of indifference, just as a man's life remains insignificant even though 'on principle' he gives his support to all the 'needs of the times.”

“If a man had a little button sewn on the inner pocket of his coat 'on principle' his otherwise unimportant and quite serviceable action would become charged with importance--it is not improbable that it would result in the formation of a society.”

“What is talkativeness? It is the result of doing away with the vital distinction between talking and keeping silent. Only some one who knows how to remain essentially silent can really talk--and act essentially. Silence is the essence of inwardness, of the inner life. Mere gossip anticipates real talk, and to express what is still in thought weakens action by forestalling it. But some one who can really talk, because he knows how to remain silent, will not talk about a variety of things but about one thing only, and he will know when to talk and when to remain silent. Where mere scope is concerned, talkativeness wins the day, it jabbers on incessantly about everything and nothing...In a passionate age great events (for they correspond to each other) give people something to talk about. And when the event is over, and silence follows, there is still something to remember and to think about while one remains silent. But talkativeness is afraid of the silence which reveals its emptiness.”

“By comparison with a passionate age, an age without passion gains in scope what is loses in intensity.”

“Reflection is not the evil; but a reflective condition and the deadlock which it involves, by transforming the capacity for action into a means of escape from action, is both corrupt and dangerous, and leads in the end to a retrograde movement.”

“More and more individuals, owing to their bloodless indolence, will aspire to be nothing at all--in order to become the public: that abstract whole formed in the most ludicrous way, by all participants becoming a third party (an onlooker).”

“The tedium vitae so constant in antiquity was due to the fact that the outstanding individual was what others could not be; the inspiration of modern times will be that any man who finds himself, religiously speaking, has only achieved what every one can achieve.”

“The public is a host, more numerous than all the peoples together, but it is a body which can never be reviewed, it cannot even be represented, because it is an abstraction. Nevertheless, when the age is reflective and passionless and destroys everything concrete, the public becomes everything and is supposed to include everything. And that again shows how the individual is thrown back upon himself.”

“In order than everything should be reduced to the same level, it is first of all necessary to procure a phantom, its spirit, a monstrous abstraction, an all-embracing something which is nothing, a mirage--and that phantom is the public.”

“Reflection is and remains the hardest creditor in existence; hitherto it has cunningly bought up all the possible views of life, but it cannot buy the essentially religious and eternal view of life.”

“And the man who learns most from the levelling and himself becomes greatest does not become an outstanding man or hero--that would only impede the levelling process, which is rigidly consistent to the end--he himself prevents that from happening because he has understood the meaning of levelling; he becomes a man and nothing else, in the complete equalitarian sense. That is the idea of religion. But, under those conditions, the equalitarian order is severe and the profit is seemingly very small; seemingly, for unless the individual learns in the reality of religion and before God to be content with himself, and learns, instead of dominating others, to dominate himself, content as priest to be his own audience, and as author his own reader, if he will not learn to be satisfied with that as the highest, because it is the expression of the equality of all men before God and of our likeness to others, then he will not escape from reflection.”

“The dialectic of antiquity tended towards leadership (the great individual and the masses--the free man and the slaves); so far the dialectic of Christendom tends towards representation (the majority sees itself in its representative and is set free by the consciousness that it is the majority which is represented, in a sort of self-consciousness); the dialectic of the present age tends towards equality, and its most logical--though mistaken--fulfilment is levelling, as the negative unity of the negative reciprocity of all individuals.”

“The levelling process is the victory of abstraction over the individual. The levelling process in modern times, corresponds, in reflection, to fate in antiquity.”

“Thus ressentiment becomes the constituent principle of want of character, which from utter wretchedness tries to sneak itself a position, all the time safeguarding itself by conceding that it is less than nothing. The ressentiment which results from want of character can never understand that eminent distinction really is distinction. Neither does it understand itself by recognizing distinction negatively (as in the case of ostracism) but wants to drag it down, wants to belittle it so that it really ceases to be distinguished. And ressentiment not only defends itself against all existing forms of distinction but against that which is still to come.The ressentiment which is establishing itself is the process of levelling.”

“In The Knights Aristophanes gave us a picture of the final state of corruption in which the vulgar rabble ends when--just as in Tibet they worship the Dalai Lama's excrement--they contemplate their own scum in its representatives; and that, in a democracy, is a degree of corruption comparable to auctioning the crown in a monarchy.”

“No one is any longer carried away by the desire for the good to perform great things, no one is precipitated by evil into atrocious sins, and so there is nothing for either the good or the bad to talk about, and yet for that very reason people gossip all the more, since ambiguity is tremendously stimulating and much more verbose than rejoicing over goodness or repentance over evil.”

“An increased power of reflection like an increased knowledge only adds to man's affliction, and above all it is certain that for the individual as for the generation no task is more difficult than to escape from the temptations of reflection, simply because they are so dialectical and the result of one clever discovery may give the whole question a new turn, because at any moment reflection is capable of explaining everything quite differently and allowing one some way of escape; because at the last moment of a reflective decision reflection is capable of changing everything--after one has made far greater exertions than are necessary to get a man of character into the midst of things.”

“Intelligence has got the upper hand to such an extent that it transforms the real task into an unreal trick and reality into a play.”

“Equally unthinkable among young men of today is a truly religious renunciation of the world, adhered to with daily self-denial. On the other hand almost any theological student is capable of something far more wonderful. He could found a society with the sole object of saving all those who are lost. The age of great and good actions is past, the present is the age of anticipation when even recognition is received in advance.”

“A revolutionary age is an age of action; ours is the age of advertisement and publicity. Nothing ever happens but there is immediate publicity everywhere. In the present age a rebellion is, of all things, the most unthinkable. Such an expression of strength would seem ridiculous to the calculating intelligence of our times. On the other hand a political virtuoso might bring off a feat almost as remarkable. He might write a manifesto suggesting a general assembly at which people should decide upon a rebellion, and it would be so carefully worded that even the censor would let it pass. At the meeting itself he would be able to create the impression that his audience had rebelled, after which they would all go quietly home--having spent a very pleasant evening.”

“In fact one is tempted to ask whether there is a single man left ready, for once, to commit an outrageous folly.”

“Our age is essentially one of understanding and reflection, without passion, momentarily bursting into enthusiasm and shrewdly relapsing into repose.”

“Above all, do not lose your desire to walk. Everyday, I walk myself into a state of well-being & walk away from every illness. I have walked myself into my best thoughts, and I know of no thought so burdensome that one cannot walk away from it. But by sitting still, & the more one sits still, the closer one comes to feeling ill. Thus if one just keeps on walking, everything will be all right.”