Essays On Fear And Trembling

Essays On Fear And Trembling-36
Søren Kierkegaard, Three Upbuilding Discourses, 1843, Hong p.59-60 Kierkegaard says, "Infinite resignation is the last stage before faith, so anyone who has not made this movement does not have faith, for only in infinite resignation does an individual become conscious of his eternal validity, and only then can one speak of grasping existence by virtue of faith." He spoke about this kind of consciousness in an earlier book.The right of objectivity means that the act must be a change in the actual world, be recognized there, and in general be adequate to what has validity there.

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Abraham becomes Kierkegaard and Isaac becomes Regine in this interpretation.

Kierkegaard's pseudonymous works begin with a preface.

In this objective field the right of insight is reckoned as insight into what is legal or illegal, or the actual law.

It limits itself to its simplest meaning, namely, knowledge of or acquaintance with what is lawful and binding.

He did not know Hebrew; if he had known Hebrew, he perhaps would have easily understood the story of Abraham." The Exordium is followed by the Eulogy on Abraham. Kierkegaard says, "No one who was great in the world will be forgotten, but everyone was great in his own way, and everyone in proportion to the greatness of that which he loved.

He who loved himself became great by virtue of himself, and he who loved other men became great by his devotedness, but he who loved God became greatest of all.

Fear and Trembling begins with a Preface by Johannes de silentio.

His Upbuilding Discourses begin with a dedication to the single individual, who has become Abraham in this work. It begins like this, "Once upon a time there was a man who as a child had heard that beautiful story of how God tempted Abraham and of how Abraham withstood the temptation, kept the faith, and, contrary to expectation, got a son a second time." And ends like this, "That man was not an exegetical scholar.

It is the individual's right, too, that an act, as outer realization of an end, should be counted right or wrong, good or evil, lawful or unlawful, according to his knowledge of the worth it has when objectively realized.

(...) Right of insight into the good is different from right of insight with regard to action as such.


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