You need to sign in or sign up before continuing.
Take a photo of a barcode or cover
3.89 AVERAGE
3.89 AVERAGE
challenging
slow-paced
A difficult and at times unwieldy book. It's not long, but man is it ever thick. The first three pages make you want to quit completely, but if you give it the diligence it deserves, by the end you'll realize that you accidentally understood what the author was going for. I rate it highly because although it's not an easy read, I have this feeling that it contains all the truth you'd ever need. Let's say that my highlighter went into hyperdrive. This is the kind of book that I know has taken root in me and I hope it continues to grow.
challenging
reflective
slow-paced
challenging
informative
reflective
medium-paced
I've simplified the book in my own terms below for my own reference.
Summary
1.The definition of despair
When one has not grounded one's self, or spirit, in God, one will be in despair at willing to be oneself or in despair at not willing to be oneself. This comes in part from being unable to attribute one's birth or abilities to a meaningful origin or function, regardless of how fruitful one's existence may be. Though one is aesthetically stronger when in greater despair, one is ethically weaker and further from salvation. Lazarus's sickness was not unto death, as despair is not lost at death if there is an afterlife when despair is seen as the result of a lack of religious faith.
2. The origin of despair
Despair occurs from an individual committing an offense to Christianity. Indifference is justified when 'thou shalt' (and Job 42:2) is ignored; doubt is justified by being suspicious of the grace of God's forgiveness; rejection is justified by attempted rationalisation.
3. The definition of sin.
Sin is despair before God. 'Before God' relies on a varying degree of consciousness of and faith in God. The 'moral hierarchy' of sin—or potentiation of despair with respect to one's consciousness of God—is thus: belief (theism), unbelief (indifference), nonbelief (agnosticism), disbelief (atheism). Atheism is the highest potentiation of sin.
4. The definition of faith.
Faith—not virtue—is the opposite of sin. Romans 14:23 "And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin".
5. The result of faith.
A Christian, through faith, learns that "this sickness [despair] is not unto death" (John 11:4). The Christian believes death is the end of life but not of the self/spirit, and so after death, where one lies in the dialectic of faith/sin determines God's judgement. The Christian acquires a courage which the unreligious do not know, by learning fear for something more dreadful than death—even permanent in the eyes of the atheist—namely, hell via God's judgement. When one fears a greater danger, it as though the other did not exist. In this way, Christian faith protects an individual from the absurdity that arises from the fear of death.
Notable quotes
"It must be believed, not comprehended... it either must be believed or one must be offended by it—is it then so meritorious to be determined to comprehend it?... Or is it not rather insolence or thoughtlessness, to will to comprehend that which is not willing to be comprehended? I regard it then as a plain duty to admit that one neither can nor shall comprehend it".
"To defend anything is always to discredit it... he who defends it has never believed in it. If he believes, then the enthusiasm of faith is... not defense, no, it is attack and victory. The believer is a victor".
----------
I am thankful that some parts of Kierkegaard's writings (those that I think I understand) have helped me move away from atheism back toward Christianity. Kierkegaard's punctuation, sentence structure and section structure are often ambiguous and confusing, but I'm revising my original rating of 4* to 5* regardless of this due to the lasting effect this book has had on my belief, and that it could have for any remotely spiritual person. Even if you are a serious antitheist, atheist or agnostic I'd highly recommend reading this purely as an argument in favour of Christianity.
Summary
1.The definition of despair
When one has not grounded one's self, or spirit, in God, one will be in despair at willing to be oneself or in despair at not willing to be oneself. This comes in part from being unable to attribute one's birth or abilities to a meaningful origin or function, regardless of how fruitful one's existence may be. Though one is aesthetically stronger when in greater despair, one is ethically weaker and further from salvation. Lazarus's sickness was not unto death, as despair is not lost at death if there is an afterlife when despair is seen as the result of a lack of religious faith.
2. The origin of despair
Despair occurs from an individual committing an offense to Christianity. Indifference is justified when 'thou shalt' (and Job 42:2) is ignored; doubt is justified by being suspicious of the grace of God's forgiveness; rejection is justified by attempted rationalisation.
3. The definition of sin.
Sin is despair before God. 'Before God' relies on a varying degree of consciousness of and faith in God. The 'moral hierarchy' of sin—or potentiation of despair with respect to one's consciousness of God—is thus: belief (theism), unbelief (indifference), nonbelief (agnosticism), disbelief (atheism). Atheism is the highest potentiation of sin.
4. The definition of faith.
Faith—not virtue—is the opposite of sin. Romans 14:23 "And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin".
5. The result of faith.
A Christian, through faith, learns that "this sickness [despair] is not unto death" (John 11:4). The Christian believes death is the end of life but not of the self/spirit, and so after death, where one lies in the dialectic of faith/sin determines God's judgement. The Christian acquires a courage which the unreligious do not know, by learning fear for something more dreadful than death—even permanent in the eyes of the atheist—namely, hell via God's judgement. When one fears a greater danger, it as though the other did not exist. In this way, Christian faith protects an individual from the absurdity that arises from the fear of death.
Notable quotes
"It must be believed, not comprehended... it either must be believed or one must be offended by it—is it then so meritorious to be determined to comprehend it?... Or is it not rather insolence or thoughtlessness, to will to comprehend that which is not willing to be comprehended? I regard it then as a plain duty to admit that one neither can nor shall comprehend it".
"To defend anything is always to discredit it... he who defends it has never believed in it. If he believes, then the enthusiasm of faith is... not defense, no, it is attack and victory. The believer is a victor".
----------
I am thankful that some parts of Kierkegaard's writings (those that I think I understand) have helped me move away from atheism back toward Christianity. Kierkegaard's punctuation, sentence structure and section structure are often ambiguous and confusing, but I'm revising my original rating of 4* to 5* regardless of this due to the lasting effect this book has had on my belief, and that it could have for any remotely spiritual person. Even if you are a serious antitheist, atheist or agnostic I'd highly recommend reading this purely as an argument in favour of Christianity.
Beaucoup aimé la classification des désespoirs et ses définitions. Un peu moins accroché à la deuxième partie qui lie désespoir et religion chrétienne.
***
Dans Traité du désespoir (1849), Kierkegaard s'interroge sur le rapport qu'entretient l'individu avec lui-même lorsqu'il éprouve la difficulté de l'injonction à « être soi ». Être totalement libre ? Se sentant incapable d'un tel engagement, l'homme se met à désespérer de lui-même, trop conscient du piège existentiel dans lequel il se trouve irrémédiablement. Pour Kierkegaard, s'extirper du désespoir ne peut jamais venir de nous-mêmes mais forcément d'une force extérieure. Ainsi en est-il de la foi en Dieu. Cependant, l'acte de foi n'a lui-même rien de serein. Il ne satisfait jamais les exigences intellectuelles, ne délivre aucune certitude. Il est précisément « choix » au sens le plus noble du terme. Celui qui implique de prendre et d'assumer les risques de l'existence à son compte. Au fond, il ne s'agit pas pour l'homme existentiel de choisir telle ou telle chose mais d'avoir le courage de « vouloir choisir », c'est-à-dire d'accepter une responsabilité. Pour le penseur, on décide quelque chose comme on saute dans le vide. Cette radicalité de la décision tranche dans les choix à la manière d'un couperet. (cf : YOUSFI Louisa, « Kierkegaard : de l'angoisse d'exister », Sciences Humaines, 2014/2 (N° 256), p. 33-33. URL : https://www.cairn.info/magazine-sciences-humaines-2014-2-page-33.htm)
***
Dans Traité du désespoir (1849), Kierkegaard s'interroge sur le rapport qu'entretient l'individu avec lui-même lorsqu'il éprouve la difficulté de l'injonction à « être soi ». Être totalement libre ? Se sentant incapable d'un tel engagement, l'homme se met à désespérer de lui-même, trop conscient du piège existentiel dans lequel il se trouve irrémédiablement. Pour Kierkegaard, s'extirper du désespoir ne peut jamais venir de nous-mêmes mais forcément d'une force extérieure. Ainsi en est-il de la foi en Dieu. Cependant, l'acte de foi n'a lui-même rien de serein. Il ne satisfait jamais les exigences intellectuelles, ne délivre aucune certitude. Il est précisément « choix » au sens le plus noble du terme. Celui qui implique de prendre et d'assumer les risques de l'existence à son compte. Au fond, il ne s'agit pas pour l'homme existentiel de choisir telle ou telle chose mais d'avoir le courage de « vouloir choisir », c'est-à-dire d'accepter une responsabilité. Pour le penseur, on décide quelque chose comme on saute dans le vide. Cette radicalité de la décision tranche dans les choix à la manière d'un couperet. (cf : YOUSFI Louisa, « Kierkegaard : de l'angoisse d'exister », Sciences Humaines, 2014/2 (N° 256), p. 33-33. URL : https://www.cairn.info/magazine-sciences-humaines-2014-2-page-33.htm)
This book talks about the dizziness of existence and despair, but the actual wording in certain portions made me dizzy. I know a lot of that has to do with the translation. I also am not a huge Kierkegaard fan because I'm not Christian.
But overall, if you want to better understand the phenomenologists and mid/late-20th century philosophy, you can't really skip over Kierkegaard because he doesn't write as poetically as some of his contemporaries. It helped me understand why Kierkegaard is considered the first real phenomenologist; he captures extremely elusive human experiences and uses them as a basis for all subsequent philosophical theories.
But overall, if you want to better understand the phenomenologists and mid/late-20th century philosophy, you can't really skip over Kierkegaard because he doesn't write as poetically as some of his contemporaries. It helped me understand why Kierkegaard is considered the first real phenomenologist; he captures extremely elusive human experiences and uses them as a basis for all subsequent philosophical theories.
challenging
informative
inspiring
slow-paced
One of the densest reads I've ever encountered, this was my second attempt at finishing this after a prior failure. But I made it! And the resulting reward feels justified.
Modern Christianity doesn't really deal with topics like Kierkegaard does here. The proliferation of self-help style sermons and thinking and mega-churches full of platitudes and dated alternative rock music leaves little time to do much critical thinking. I shutter to think what Kierkegaard would say about the Joel Osteen's of the world.
I always find it fascinating when a book can still be so relevant so far after its publication. It's almost scary how relatable a lot of this felt to modern life. Kierkegaard's thoughts on despair and sin can be a bit opaque but that's what makes it so beautiful. The reader can use these thoughts as jumping off points into their own exploration of the themes. Kierkegaard believed in a very personal, intimate relation with God and using his works as a sort of Rorschach test can definitely help with that. I'm not a huge re-reader but this is something I will be revisiting for years to come.
Modern Christianity doesn't really deal with topics like Kierkegaard does here. The proliferation of self-help style sermons and thinking and mega-churches full of platitudes and dated alternative rock music leaves little time to do much critical thinking. I shutter to think what Kierkegaard would say about the Joel Osteen's of the world.
I always find it fascinating when a book can still be so relevant so far after its publication. It's almost scary how relatable a lot of this felt to modern life. Kierkegaard's thoughts on despair and sin can be a bit opaque but that's what makes it so beautiful. The reader can use these thoughts as jumping off points into their own exploration of the themes. Kierkegaard believed in a very personal, intimate relation with God and using his works as a sort of Rorschach test can definitely help with that. I'm not a huge re-reader but this is something I will be revisiting for years to come.
Aaaaa loooooot more readable than lowrie's translation
Una lectura difícil, que con un poco de paciencia por parte del lector, expone la naturaleza de la desesperación como una aflicción del ser mismo, del Yo espiritual; además de criticar la práctica superficial del cristianismo que nunca se ocupa de la divinidad ni de la responsabilidad del individuo.
Aunque pudiera parecer que un punto de vista teísta acerca del ser tendría que ser místico y poco racional, Kierkegaard articula al ser como un ente racional al mismo tiempo que espiritual, dejando al lector la tarea de reflexionar sobre sus propios actos y a donde quiere dirigir su existencia.
Aunque pudiera parecer que un punto de vista teísta acerca del ser tendría que ser místico y poco racional, Kierkegaard articula al ser como un ente racional al mismo tiempo que espiritual, dejando al lector la tarea de reflexionar sobre sus propios actos y a donde quiere dirigir su existencia.