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Soren Kierkegaard

Soren Kierkegaard

Søren Aabye Kierkegaard was a prolific 19th century Danish philosopher and theologian. Kierkegaard strongly criticised both the Hegelianism of his time and what he saw as the empty formalities of the Church of Denmark. Much of his work deals with religious themes such as faith in God, the institution of the Christian Church, Christian ethics and theology, and the emotions and feelings of individuals when faced with life choices. His early work was written under various pseudonyms who present their own distinctive viewpoints in a complex dialogue.

Kierkegaard left the task of discovering the meaning of his works to the reader, because "the task must be made difficult, for only the difficult inspires the noble-hearted". Scholars have interpreted Kierkegaard variously as an existentialist, neo-orthodoxist, postmodernist, humanist, and individualist.

Crossing the boundaries of philosophy, theology, psychology, and literature, he is an influential figure in contemporary thought.
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One can very well eat lettuce before its heart has been formed; still, the delicate crispness of the heart and its lovely frizz are something altogether different from the leaves. It is the same in the world of the spirit. Being too busy has this result: that an individual very, very rarely is permitted to form a heart; on the other hand, the thinker, the poet, or the religious personality who actually has formed his heart, will never be popular, not because he is difficult, but because it demands quiet and prolonged working with oneself and intimate knowledge of oneself as well as a certain isolation.
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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.
topics: irony  
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I have just returned from a party of which I was the life and soul; wit poured from my lips, everyone laughed and admired me–but I went away– and wanted to shoot myself.
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...The discrepancy is that the ethical self should be found immanently in the despair, that the individual won himself by persisting in the despair. True, he has used something within the category of freedom, choosing himself, which seem to remove the difficulty, one that presumably has not struck many, since philosophically doubting everything and then finding the true beginning goes one, two, three. But that does not help. In despairing, I use myself to despair, and therefore I can indeed despair of everything by myself. But if I do this, I cannot come back by myself. It is in this moment of decision that the individual needs divine assistance, whereas it is quite correct that in order to be at this point one must first have understood the existence-relation between the aesthetic and the ethical; that is to say, by being there in passion and inwardness, one surely becomes aware of the religious - and of the leap.
topics: despair , the-leap  
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The profundity of Christianity is that Christ is both our redeemer and our judge, not that one is our redeemer and another is our judge, for then we certainly come under judgement, but that the redeemer and the judge are the same.
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I was born to join in love, not hate— that is my nature.
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Ah me! think, sister, how our father perished, amid hate and scorn, when sins bared by his own search had moved him to strike both eyes with self-blinding hand; then the mother wife, two names in one, with twisted noose did despite unto her life; and last, our two brothers in one day,-each shedding, hapless one, a kinsman's blood,-wrought out with mutual hands their common doom. And now we in turn-we two left all alone think how we shall perish, more miserably than all the rest, if, in defiance of the law, we brave a king's decree or his powers. Nay, we must remember, first, that we were born women, as who should not strive with men; next, that we are ruled of the stronger, so that we must obey in these things, and in things yet sorer. I, therefore, asking the Spirits Infernal to pardon, seeing that force is put on me herein, will hearken to our rulers. for 'tis witless to be over busy.
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Love, you mock us for your sport.
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It's no city at all, owned by one man alone.
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Both noun (eusebia) and verb (sebizo) derive from the Greek root seb-, which refers to the awe that radiates from gods to humans and is given back as worship. Everything related to this root has fear in it.
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The dead clay makes no protest.
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But if I am young, thou shouldest look to my merits, not to my years.
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I shall be as willing as the next man to fall down in worship before the System, if only I can manage to set eyes on it. Hitherto I have had no success; and though I have young legs, I am almost weary from running back and forth... Once or twice I have been on the verge of bending the knee. But at the last moment, when I already had my handkerchief spread on the ground, to avoid soiling my trousers, and I made a trusting appeal to one of the initiated who stood by: "Tell me now sincerely, is it entirely finished; for if so I will kneel down before it, even at the risk of ruining a pair of trousers (for on account of the heavy traffic to and from the system, the road has become quite muddy)," - I always receive the same answer: "No, it is not yet quite finished." And so there was another postponement - of the system, and of my homage. System and finality are pretty much one and the same, so much so that if the system is not finished, there is no system.
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You should therefore say: alone in one's boat, alone with one's care, alone with one's despair, which one is craven enough to want rather to keep than submit to the pain of being healed.
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My depression is the most faithful mistress I have known -- no wonder, then, that I return the love.
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At vove er at miste fodfæstet et kort øjeblik - ikke at vove er at miste sig selv.
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A man’s life is wasted when he lives on, so deceived by the joys of life or by its sorrows, that he never becomes decisively conscious of himself as spirit, as self, that is, he never is aware in the deepest sense that there is a God.
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Ceea ce îmi lipseşte de fapt e să îmi lămuresc mie însumi ce trebuie să fac, nu ce trebuie să cunosc, decât în măsura în care cunoaşterea precede în mod necesar orice act. Important e să înţeleg menirea mea, să văd ce vrea de fapt Dumnezeirea ca eu să fac; e necesar să găsesc un adevăr care e adevăr pentru mine, să aflu ideea pentru care vreau să trăiesc şi să mor. La ce mi-a folosit până acum să descopăr câte un adevăr aşa-zis obiectiv, să îmi croiesc calea prin sistemele filozofilor, putând, atunci când mi se cerea, să le trec în revistă, să demonstrez inconsecvenţele din fiecare cerc în parte, [...] la ce bun că ştiam să fac expuneri despre importanţa creştinismului, să explic o mulţime de fenomene particulare, dacă toate acestea n-aveau nicio semnificaţie mai profundă pentru mine şi viaţa mea?
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The only fundamental basis for understanding is that one himself becomes what he understands and one understands only in proportion to becoming himself that which he understands.
topics: understanding  
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If Hegel had written the whole of his logic and then said, in the preface or some other place, that it was merely an experiment in thought in which he had even begged the question in many places, then he would certainly have been the greatest thinker who had ever lived. As it is, he is merely comic.
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