By Søren Kierkegaard, Howard V. Hong, Edna H. Hong
For Self-Examination and its spouse piece Judge for Yourself! are the fruits of Søren Kierkegaard's "second authorship," which his Concluding Unscientific Postscript. one of the easiest and such a lot quite simply comprehended of Kierkegaard's books, the 2 works are a part of the signed direct communications, as uncommon from his prior pseudonymous writings. The lucidity and pithiness, and the earnestness and tool, of For Self-Examination and Judge for Yourself! are greater while, as Kierkegaard asked, they're learn aloud. They comprise the well known passages on Socrates' protection speech, how one can learn, the lover's letter, the royal coachman and the carriage group, and the painter's relation to his portray. the purpose of awakening and inward deepening is signaled through the outlet part on Socrates in For Self-Examination and is pursued within the context of the relatives of Christian ideality, grace, and reaction. The secondary goal, a critique of the status quo, hyperlinks the works to the ultimate polemical writings that seem later after a four-year interval of silence.
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At the same time, there sits, in a cloister cell like Luther, or in a thousands and thousands and millions, own business, the public official to his, man to his, the scandalmonger to his, solitary man in fear and trembling and much There indeed, lies the truth. of temptation. solitary man For it is falsehood these times of ours have discovered when they conceive that reforms issue from numbers (the numerical), the crowd, or from the 'highly esteemed' and 'highly esteemed cultured public' I mean religious reforms, for in the matter of street-lighting and the service of transportation the reform most likely issues from the public; but that a religious reformation might issue from the public is a falsehood, a seditious falsehood.
And at last Thou didst give to man Thy Word. More thou to couldst not doj compel him to make use of it, to hear it or read it, to compel him to act according to it, Thou couldst not wish. Ah, and yet Thou didst do more. For Thou art not like a man rarely does he do anything for nothing, and if he does, he at least would not be put to inconvenience by it. Thou, on the contrary, O God, bestowest Thy Word as a gift and we men have nothing to give in return. And if only Thou dost find some willingness on the part of the single individual, Thou art prompt to help, and first of all Thou art the one who with more than human, yea, with divine patience, dost sit and and spell it out with the individual, that he may be able rightly to understand the Word 5 next Thou art the one who, again with more than human, yea, with divine patience, dost take him as it were by the hand and help him when he strives to do accordingly Thou our Father in heaven.
THE MIRROR OF THE WORD 43 thou hast, perturbed thee? Where hast thou witnessed for the truth, and where against untruth ? What sacrifices hast thou made, what persecutions hast thou endured for Christianity ? And at home, in the family life, how has thy self-sacrifice and abnegation been observable? My reply: 'I can protest to you that I have faith/ what Trotest, protest sort of talk is that? With respect having faith, no protestation is needed, if one has it (for faith is a perturbing thing which is at once observable), and no protestation is of any avail, if one does not have it/ 'Yes, but if only thou wilt believe me, I can protest as solemnly as possible, / 'Bah, an end to this nonsense!