To understand oneself in existence is the Christian principle, except that this self has received much richer and much more profound qualifications t… - Søren Kierkegaard
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To understand oneself in existence is the Christian principle, except that this self has received much richer and much more profound qualifications that are even more difficult to understand together with existing. The believer is a subjective thinker, and the difference, is only between the simple person and the simple wise person. Here again the oneself is not humanity in general, subjectivity in general, and other such things, whereas everything becomes easy inasmuch as the difficulty is removed and the whole matter is shifted over into the shadow play of abstraction.
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About
Søren Kierkegaard
Søren Aabye Kierkegaard (5 May 1813 – 11 November 1855) was a Danish Christian philosopher and theologian, considered to be a founder of Existentialist thought and Absurdist traditions. He wrote critical texts on organized religion, Christendom, morality, ethics, psychology and philosophy of religion, displaying a fondness for metaphor, irony and parables.
Biography information from
Wikiquote·
Portrait adapted from
Wikimedia Commons, La Biblioteca Real de Dinamarca (Public domain / CC0)
Also Known As
Pen Names:
Victor Eremita
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A
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Judge William
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Johannes de silentio
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Constantine Constantius
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Young Man
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Vigilius Haufniensis
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Nicolaus Notabene
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Hilarius Bookbinder
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Johannes Climacus
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Inter et Inter
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H.H.
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Anti-Climacus
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B
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Johannes de Silentio
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Constantin Constantius
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P. CH. Kierkegaard
Native Name:
Søren Aabye Kierkegaard
Alternative Names:
Kierkegaard
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Climacus
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Sören Aaby Kierkegaard
...for our times are not satisfied with faith and not even with the miracle of changing water into wine - they 'go right on,' changing wine into water.
This little book (which in view of the circumstances under which it is issued reminds me of my first and more especially of the first to my first, the Preface to the Two Edifying Discourses of 1843, which came out immediately after Either/Or) will, as I hope, recall this to ‘that single individual whom I with joy and gratitude call my reader’: ‘it desires to remain in retirement, as it was in concealment it had its origin – a little flower in the cover of a great forest.’ Preface. P. 313
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In the Church which was founded at Corinth, St. Paul had special difficulties of the kind I have mentioned. In that flourishing commercial city, which through its shipping and situation, maintained a vital connexion between East and West, numerous crowds of people flocked together from all quarters, different in speech and in culture. As they mingled with the inhabitants, they produced, by contacts and contrasts, new and ever new differences. Even in the Church this differentiation endeavoured to make itself felt in sects and parties; and a kind of pagan wisdom made a special attempt to force itself forward as a teacher of truth. In his first letter to this church, from which the text I read is taken, St. Paul strongly combats this tendency.
