Søren Kierkegaard: Citáty anglicky

Søren Kierkegaard byl dánský filosof a teolog. Citáty anglicky.

Søren Kierkegaard: 387 citátů568 lajků

“How close men, despite all their knowledge, usually live to madness? What is truth but to live for an idea? When all is said and done, everything is based on a postulate; but not until it no longer stands on the outside, not until one lives in it, does it cease to be a postulate. (Dialectic - Dispute)”

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Sören Kierkegaard

Journals of Søren Kierkegaard 1A75, 1835
1830s, The Journals of Søren Kierkegaard, 1830s

“I do not know, my listener, what your crime, your guilt, your sins are, but surely we are all more or less of the guilt of loving only little. Take comfort, then, in these words just as I take comfort in them. P. 173-174”

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Sören Kierkegaard

1850s, Two Discourses at Friday Communion (August 1851)

“b. The Difference between a Genius and an Apostle. by H. H.”

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Sören Kierkegaard

1840s, Two Ethical-Religious Minor Essays (1849)

“Human justice is very prolix, and yet at times quite mediocre; divine justice is more concise and needs no information from the prosecution, no legal papers, no interrogation of witnesses, but makes the guilty one his own informer and helps him with eternity’s memory.”

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Sören Kierkegaard kniha Eighteen Upbuilding Discourses

Eighteen Upbuilding Discourses, Against Cowardliness p. 351
1840s, Eighteen Upbuilding Discourses

“Man is a synthesis of psyche and body, but he is also a synthesis of the temporal and the eternal. In the former, the two factors are psyche and body, and spirit is the third, yet in such a way that one can speak of a synthesis only when the spirit is posited. The latter synthesis has only two factors, the temporal and the eternal. Where is the third factor? And if there is no third factor, there really is no synthesis, for a synthesis that is a contradiction cannot be completed as a synthesis without a third factor, because the fact that the synthesis is a contradiction asserts that it is not. What, then, is the temporal?”

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Sören Kierkegaard

Zdroj: 1840s, The Concept of Anxiety (1844), p. 85

“In the external, patience is some third element that must be added, and, humanly speaking, it would be better if it were not needed; some days it is needed more, some days less, all according to fortune, whose debtor a person becomes, even though he gained ever so little, because only when he wants to gain patience does he become one’s debtor.”

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Sören Kierkegaard kniha Eighteen Upbuilding Discourses

Eighteen Upbuilding Discourses p. 168
1840s, Eighteen Upbuilding Discourses

“I will not by suppression, or by performing tricks, try to produce the impression that the ordinary Christianity in the land and the Christianity of the New Testament are alike.”

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Sören Kierkegaard

"What Do I Want?"
1850s, Attack upon Christendom (1855)

“There are many people who reach their conclusions about life like schoolboys; they cheat their master by copying the answer out of a book without having worked out the sum for themselves.”

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Sören Kierkegaard

17 January 1837 http://books.google.com/books?id=2iwmAQAAMAAJ&q=%22There+are+many+people+who+reach+their+conclusions+about+life+like+schoolboys+they+cheat+their+master+by+copying+the+answer+out+of+a+book+without+having+worked+out+the+sum+for+themselves%22&pg=PA53#v=onepage <br class="br">1830s, The Journals of Søren Kierkegaard, 1830s

“Dogmatics must be designed in this way. Above all, every science must vigorously lay hold of its own beginning and not live in complicated relations with other sciences. If dogmatics begins by wanting to explain sinfulness or by wanting to prove its actuality, no dogmatics will come out of it, but the entire existence of dogmatics will become problematic and vague.”

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Sören Kierkegaard

Note, p. 58
1840s, The Concept of Anxiety (1844)

“Everyone who knows something about the dangers of reflection and the dangerous walk along the road of reflection also knows that it is dubious when a person, instead of getting out of the tension through resolution and action, becomes productive about his state in tension. Then there is no effort to get out of the state, but reflection fixes the situation for reflection and thereby fixes the man. The more richly thoughts and expressions offer themselves, the more briskly the productivity advances-in the wrong direction-the more dangerous it becomes and the more it hides from the person, concerned that his work, his extremely strenuous work, his very interesting (perhaps also for a third party who has a total view) work, is a work of bogging himself down deeper and deeper. That is, he does not work himself loose but works himself fast and becomes interesting to himself by reflecting on the tension and diverts himself with an utterly piecemeal productivity about detached details, with isolated short articles.”

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Sören Kierkegaard

The Book of Adler, by Søren Kierkegaard, Hong 1998 p. 127
1840s, The Book on Adler (1846-1847)

“After all, in the poets love has its priests, and sometimes one hears a voice which knows how to defend it; but of faith one hears never a word. Who speaks in honor of this passion? Philosophy goes further. Theology sits rouged at the window and courts its favor, offering to sell her charms to philosophy. it is supposed to be difficult to understand Hegel, but to understand Abraham is a trifle. To go beyond Hegel's is a miracle, but to get beyond Abraham is the easiest thing of all.”

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Sören Kierkegaard

Problemata: Preliminary Expectoration
1840s, Fear and Trembling (1843)

“Even Plato assumes that the genuinely perfect condition of man means no sex distinction (and how strange this is for people like Feuerbach who are so occupied with affirming sex-differentiation, regarding which they would do best to appeal to paganism). He assumes that originally there was only the masculine (and when there is no thought of femininity, sex-distinction is undifferentiated), but through degeneration and corruption the feminine appeared. He assumes that base and cowardly men became women in death, but he still gives them hope of being elevated again to masculinity. He thinks that in the perfect life the masculine, as originally, will be the only sex, that is, that sex-distinction is a matter of indifference. So it is in Plato, and this, the idea of the state notwithstanding, was the culmination of his philosophy. How much more so, then, the Christian view.”

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Sören Kierkegaard

Journals VA 14
1840s, The Journals of Søren Kierkegaard, 1840s

“Death cannot explain itself. The earnestness consists precisely in this, that the observer must explain it to himself.”

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Sören Kierkegaard

Pap VI B 120:13 1845
1840s, The Journals of Søren Kierkegaard, 1840s

“You complain that no one can put himself in your place. I can imagine that it may never have occurred to you, preoccupied day and night with that thought, that you should comfort others: and he, the Comforter, he is the only one of whom it truly holds that no one could put himself in his place-how true if he had complained in that way! He, the Comforter, in whose place no one could put himself, he can put himself completely in your place and in every sufferer’s place. …. There is still one who is able to put himself completely in your place, the Lord Jesus Christ, who ”because he has suffered and himself been tempted is able to help those who are tempted” (Hebrews 2:18).”

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Sören Kierkegaard

Three Discourses at Friday Communion November 14, 1849 Hong translation 1997 P. 119-120
1840s, Three Discourses at the Communion on Fridays (1849)

“Above all do not forget your duty to love yourself; do not permit the fact that you have been set apart from life in a way, been prevented from participating actively in it, and that you are superflous in the obtruse eyes of a busy world, above all, do not permit this to deprive you of your idea of yourself, as if your life, if lived in inwardness, did not have just as much meaning and worth as that of any human being in the eyes of all-wise Governance, and considerably more than the busy, busiest haste of busy-ness - busy with wasting life and losing itself.”

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Sören Kierkegaard

' Letter to Kierkegaard's cousin Hans Peter http://books.google.de/books?id=CUfkNXWLyboC&pg=PR21 (1848) <br class="br">1840s

“Seek first God's Kingdom, that is, become like the lilies and the birds, become perfectly silent — then shall the rest be added unto you.”

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Sören Kierkegaard

The Lilies of the Field and the Birds of the Air (1849)
Alluding to words spoken by Jesus in the Sermon on the Mount
1840s

“She has forgotten speech and language and the restlessness of thoughts, has forgotten what is even greater restlessness, this self, has forgotten herself-she, the lost woman, who is now lost in her Savior, who, lost in him, rests at his feet-like a picture. He speaks about her; he says: Her many sins are forgiven her, because she loved much. Although she is present, it is almost as if she were absent; it is almost as if he changed her into a picture, a parable.”

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Sören Kierkegaard

Three Discourses at Friday Communion November 14, 1849 Hong translation 1997 P. 141
1840s, Three Discourses at the Communion on Fridays (1849)

“I have just now come from a party where I was its life and soul; witticisms streamed from my lips, everyone laughed and admired me, but I went away — yes, the dash should be as long as the radius of the earth's orbit ——————————— and wanted to shoot myself.”

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Sören Kierkegaard

March 1836
1830s, The Journals of Søren Kierkegaard, 1830s

“When it is stated in Genesis that God said to Adam, “Only from the tree of the knowledge of good and evil you must not eat,” it follows as a matter of course that Adam really has not understood this word, for how could he understand the difference between good and evil when this distinction would follow as a consequence of the enjoyment of the fruit. When it is assumed that the prohibition awakens the desire one acquires knowledge instead of ignorance, and in that case Adam must have had knowledge of freedom, because the desire was to use it. The explanation is therefore subsequent. The prohibition induces in him anxiety, for the prohibition awakens in him freedom’s possibility. What passed by innocence as the nothing of anxiety has now entered into Adam, and here again it is a nothing-the anxious possibility of being able. He has no conception of what he is able to do; otherwise-and this it what usually happens-that which comes later, the difference between good and evil, would have to be presupposed. Only the possibility of being able is present as a higher form of ignorance, as a higher expression of anxiety, because in a higher sense it both is and is not, because in a higher sense he both loves it and flees from it.”

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Sören Kierkegaard

Zdroj: 1840s, The Concept of Anxiety (1844), p. 44-45

“Magister Adler was deeply moved by something higher, but now when he wants to express his thoughts in words, wants to communicate, he confuses the subjective with the objective, his altered subjective state with an external event, the dawning of a light upon him with the coming into existence of something new outside him, the falling of the veil from his eyes with his having had a revelation. Subjectively his emotion is carried to the extreme; he wants to select the most powerful expression to describe it and by means of a mental deception grasps the objective qualification: having had a revelation.”

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Sören Kierkegaard

The Book of Adler, by Søren Kierkegaard, Hong 1998 p. 117
1840s, The Book on Adler (1846-1847)