Kierkegaard Fear and Trembling

Fear and Trembling by Sören Kierkegaard

Sören Kierkegaard is one of the towering Christian existential thinkers of the mid-nineteenth century.While his literary style was experimental, his writings call for Christian morality; a defense of faith andreligion. Among his many books are

Training in Christianity, Sickness Unto Death,

and

Fear and Trembling

. Translated by Walter Lowrie. Published by Princeton University Press, 1941. This material wasprepared for Religion Online by Ted and Winnie Brock.

Preface

Kierkegaard, writing under a pseudonym (Johannes De Silentio), aims ironic criticism hisown work. He claims the "writer" is nothing of a philosopher, has not understood "theSystem," and does not know whether it actually exists.

Prelude

The story of Abraham is given a Kierkegaardian turn, full of paradoxes andinconsistencies. Abraham could not comprehend that it was a sin to be willing to offer toGod the best thing he possessed -- his own son Isaac.

Chapter 1: A Panegyric Upon Abraham

The beginnings of a reverie - sermon on the sacrifice of Isaac by his father Abraham.

Chapter 2: Preliminary Expectoration

The story of Abraham has the remarkable property that it is always glorious, howeverpoorly one may understand it. The ethical expression for what Abraham did is that hewould murder Isaac, and the religious expression is that he would sacrifice Isaac.Abraham had to live with this contradiction which could make a man sleepless. ButAbraham is not what he is without this dread.

Chapter 3: Problem One: Is There Such a Thing as a Teleological Suspensionof the Ethical?

The dialectical consequences in the story of Abraham are expressed here in the form of

problemata

in order to see what a tremendous paradox faith is, for this story presents theparadox which gives Isaac back to Abraham, which no thought can master, because faithbegins precisely there where thinking leaves off.

Chapter 4: Problem Two: Is There Such a Thing as an Absolute Duty TowardGod?

The knight of faith is obliged to rely upon himself alone, he feels the pain of not beingable to make himself intelligible to others, but he feels no vain desire to guide others.

Chapter 5: Problem Three: Was Abraham Ethically Defensible in KeepingSilent About His Purpose?

Abraham’s conduct is indefensible for he paid no heed to the intermediate ethicaldeterminants. But in the face of his concealment, we are in the presence of a paradoxwhich cannot be mediated, for it rests on the fact that the individual is higher than theuniversal.

Epilogue

Faith is the highest passion in a man. There are perhaps many in every generation who donot even reach it, but no one gets further. But for the man also who does not so much asreach faith, life has tasks enough, and if one loves them sincerely, life will by no meansbe wasted.

Preface

Not merely in the realm of commerce but in the world of ideas as well our age isorganizing a regular clearance sale. Everything is to be had at such a bargain that it isquestionable whether in the end there is anybody who will want to bid. Every speculativeprice-fixer who conscientiously directs attention to the significant march of modernphilosophy, every

Privatdocent,

tutor, and student, every crofter and cottar in philosophy,is not content with doubting everything but goes further. Perhaps it

would be untimelyand ill-timed to ask them where they are going, but surely it is courteous and unobtrusiveto regard it as certain that they have doubted everything, since otherwise it

would be aqueer thing for them to be going further. This preliminary movement they have thereforeall of them made, and presumably with such ease that they do not find it necessary to letdrop a word about the how; for not even he who anxiously and with deep concern soughta little enlightenment was able to find any such thing, any guiding sign, any little dieteticprescription, as to how one was to comport oneself in supporting this prodigious task."But Descartes did it." Descartes, a venerable, humble and honest thinker, whose writingssurely no one can read without the deepest emotion, did what he said and said what hedid. Alas, alack, that is a great rarity in our times! Descartes, as he repeatedly affirmed,did not doubt in matters of faith.

‘‘Memores tamen, ut jam dictum est, huic lumininaturali tamdiu tantum esse credendum, quamdiu nihil contrarium a Deo ipsorevelatur.

. . .

Praeter caeter autem, memoriae nostrae pro summa regula est infigendum,ea quae nobis a Deo revelata sunt, ut omnium certissima esse credenda; et quamvis fortelumen rationis, quam maxime clarum et evidens. aliud quid nobis suggerere videretur,soli tamen auctoritati divinae potius quam proprio nostro judicio fidem esseadhibendam."

He did not cry,

"Fire!"

nor did he make it a duty for everyone to doubt; forDescartes was a quiet and solitary thinker, not a bellowing night-watchman; he modestlyadmitted that his method had importance for him alone and was justified in part by thebungled knowledge of his earlier years.

"Ne quis igitur putet me hic traditurum aliquammethodum quam unusquisque sequi debeat ad recte regendum rationem; illam enimtantum quam ipsemet secutus sum exponere decrevi.

. . .

Sed simul ac illum studiorumcurriculum absolvi (sc. juventutis), quo decurso mos est in eruditorum cooptare, plane

aliud coepi cogitare. Tot enim me dubiis totque erroribus imblicatum esse animadverti, ut omnes discendi conatus nihil aliud mihi profuisse judicarem, quam quad ignorantiammeam magis magisque detexissem."

What those ancient Greeks (who also had some understanding of philosophy) regarded asa task for a whole lifetime, seeing that dexterity in doubting is not acquired in a few daysor weeks, what the veteran combatant attained when he had preserved the equilibrium of doubt through all the pitfalls he encountered, who intrepidly denied the certainty of sense-perception and the certainty of the processes of thought, incorruptibly defied theapprehensions of self-love and the insinuations of sympathy -- that is where everybodybegins in our time.In our time nobody is content to stop with faith but wants to go further. It would perhapsbe rash to ask where these people are going, but it is surely a sign of breeding and culturefor me to assume that everybody has faith, for otherwise it would be queer for them tobe . . . going further. In those old days it was different, then faith was a task for a wholelifetime, because it was assumed that dexterity in faith is not acquired in a few days orweeks. When the tried oldster drew near to his last hour, having fought the good fight andkept the faith, his heart was still young enough not to have forgotten that fear andtrembling which chastened the youth, which the man indeed held in check, but which noman quite outgrows. . . except as he might succeed at the earliest opportunity in goingfurther. Where these revered figures arrived, that is the point where everybody in our daybegins to go further.The present writer is nothing of a philosopher, he has not understood the System, doesnot know whether it actually exists, whether it

is completed; already he has enough forhis weak head in the thought of what a prodigious head everybody in our day must have,since everybody has such a prodigious thought. Even though one were capable of converting the whole content of faith into the form of a concept, it does not follow thatone has adequately conceived faith and understands how one got Into it, or how it gotinto one. The present writer is nothing of a philosopher; he is,

poetice et eleganter,

anamateur writer who neither writes the System nor

promises

of the System, who neithersubscribes to the System nor ascribes anything to it. He writes because for him it is aluxury which becomes the more agreeable and more evident, the fewer there are who buyand read what he writes. He can easily foresee his fate in an age when passion has beenobliterated in favor of learning, in an age when an author who wants to have readers musttake care to write in such a way that the book can easily be perused during the afternoonnap, and take care to fashion his outward deportment in likeness to the picture of thatpolite young gardener in the advertisement sheet,

who with hat in hand, and with a goodcertificate from the place where he last served, recommends himself to the esteemedpublic. He foresees his fate -- that he will be entirely ignored. He has a presentiment of the dreadful event, that a jealous criticism will many a time let him feel the birch; hetrembles at the still more dreadful thought that one or another enterprising scribe, agulper of paragraphs, who to rescue learning is always willing to do with other peoples’writings what Trop "to save appearances" magnanimously resolved to do, though it were"the destruction of the human race" -- that is, he will slice the author into paragraphs, and

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