An authorship that began with Either/Or and advanced step by step seeks here its decisive place of rest, at the foot of the altar, where the author, … - Søren Kierkegaard
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An authorship that began with Either/Or and advanced step by step seeks here its decisive place of rest, at the foot of the altar, where the author, personally most aware of his own imperfections and guilt, certainly does not call himself a truth-witness but only a singular kind of poet and thinker who, without authority, has had nothing new to bring but “has wanted once again to read through, if possible in a more inward way, the original text handed down from the fathers” Preface P. 165
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
There is a contrast of primary significance between Augustine and Pelagius. The former crushes everything in order to rebuild it again. The other addresses himself to man as he is. The first system, therefore, in respect to Christianity, falls into three stages: creation – the fall and a consequent condition of death and impotence; a new creation – whereby man is placed in a position where he can choose; and then, if he chooses – Christianity. The other system addresses itself to man as he is (Christianity fits into the world). From this is seen the significance of the theory of inspiration for the first system; from this also is seen the relationship between the synergistic and the semipelagian conflict. It is the same question, only that the syngeristic struggle has its presupposition in the new creation of the Augustinian system.
to have faith is precisely to lose one's mind so as to win God.
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Boredom is the root of all evil. It is very curious that boredom, which itself has such a calm and sedate nature, can have such a capacity to initiate motion. The effect that boredom brings about is absolutely magical, but this effect is one not of attraction but of repulsion.
