Kierkegaard clarified this intention in his Journals. The most accessible introduction to the writings of Søren Kierkegaard, Provocations contains a little of everything from his prodigious output, including his wryly humorous attacks on conventional Christianity and his brilliantly pithy parables. [147] Soren Kierkegaard, The Point of View of My Work as an Author Lowrie, 53, 144, 153–155. But at the same time he did not want to draw more attention to the external display of passion but the internal (hidden) passion of the single individual. The Encyclopaedia of religion and ethics had an article about Kierkegaard in 1908. I regard it as a plain ethical task – perhaps requiring not a little self-denial in these speculative times, when all 'the others' are busy with comprehending-to admit that one is neither able nor supposed to comprehend it. Das ist freilich gar nicht so schwer, hat aber auch nicht viel zu bedeuten. And if I were a physician and someone asked me "What do you think should be done?” I would answer, "The first thing, the unconditional condition for anything to be done, consequently the very first thing that must be done is: create silence, bring about silence; God's Word cannot be heard, and if in order to be heard in the hullabaloo it must be shouted deafeningly with noisy instruments, then it is not God’s Word; create silence! But the orthodox, textbook precursor of modern existentialism was the Danish theologian Søren Kierkegaard (1813–1855), a lonely, hunchbacked writer who denounced the established church and rejected much of the then-popular German idealism – in which thought and ideas, rather than things perceived through the senses, were held to constitute reality. [243] Martin Heidegger sparsely refers to Kierkegaard in Being and Time (1927),[244] obscuring how much he owes to him. [38], Kierkegaard came to hope that no one would retain their sins even though they have been forgiven. The contradiction does not consist in his being different from everyone else but the contradiction is that he, with all his inwardness hidden within him, with this pregnancy of suffering and benediction in his inner being, looks just like all the others-and inwardness is indeed hidden simply by his looking exactly like others. To be wise does not mean to presuppose that others are wise; on the contrary, it may be very wise and true if the truly wise person assumes that far from all people are wise. [158] The Moment was translated into German and other European languages in 1861 and again in 1896.[159]. He was fascinated by the revelation of the power of the Holy Spirit when it once touched a man; at the completeness with which it overwhelms and keeps its chosen ones loyal. I conceive of God as one who approves in a calculated vigilance, I believe that he approves of intrigues, and what I have read in the sacred books of the Old Testament is not of a sort to dishearten me. But now this is indeed that way it is, because love (Christ's love) hides a multitude of sins. What is the difference between a fragment and an unfinished sentence? Although a serious, almost austere tone pervaded the Kierkegaard's house, I have the firm impression that there was a place for youthful vivacity too, even though of a more sedate and home-made kind than one is used to nowadays. A critique of the novel Two Ages (in some translations Two Generations) written by Thomasine Christine Gyllembourg-Ehrensvärd, Kierkegaard made several insightful observations on what he considered the nature of modernity and its passionless attitude towards life. Posted on August 10, 2018 by Admin. [296] Since Kierkegaard was raised as a Lutheran,[297] he was commemorated as a teacher in the Calendar of Saints of the Lutheran Church on 11 November and in the Calendar of Saints of the Episcopal Church with a feast day on 8 September. Or one may become so accustomed to hearing this invitation that it develops false ideas in those that come, makes us self-important in our own thoughts, that we are not as they who remain away, makes us self-satisfied, secure, because it envelops us in a delusion, as though, since we are so urgently invited, God were in need of us, as though it were not we who in fear and trembling should reflect what He may require of us, as though it were not we who should sincerely thank God that He will have dealings with us, that He will suffer and permit us to approach Him, suffer that we presume to believe that He cares for us, that without being ashamed He will be known as one who is called our God and our Father.
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