Sören Kierkegaard Quotes: 309 Quotes on Life's Complexities, Freedom, and Essence of Humanity

Sören Kierkegaard: 309 quotes34 likes

Sören Kierkegaard Quotes

“If one prefers to have little with blessing, to have truth with concern, to suffer instead of exulting over imagined victories, then one presumably will not be disposed to praise the knowledge, as if what it bestows were at all proportionate to the trouble it causes, although one would not therefore deny that through its pain it educates a person, if he is honest enough to want to be educated rather than to be deceived, out of the multiplicity to seek the one, out of abundance to seek the one thing needful, as this is plainly and simply offered precisely according to the need for it.”

Sören Kierkegaard book Eighteen Upbuilding Discourses

Søren Kierkegaard, Eighteen Upbuilding Discourses, Hong p. 128-129
1840s, Upbuilding Discourses (1843-1844)

“There was a time, and not so long ago, when one could score a success also here with a bit of irony, which compensated for all other deficiencies and helped one get through the world rather respectably, gave one the appearance of being cultured, of having a perspective on life, an understanding of the world, and to the initiated marked one as a member of an extensive intellectual freemasonry. Occasionally we still meet a representative of that vanished age who has preserved that subtle, sententious, equivocally divulging smile, that air of an intellectual courtier with which he has made his fortune in his youth and upon which he had built his whole future in the hope that he had overcome the world. Ah, but it was an illusion! His watchful eye looks in vain for a kindred soul, and if his days of glory were not still a fresh memory for a few, his facial expression would be a riddle to the contemporary age, in which he lives as a stranger and foreigner. Our age demands more; it demands, if not lofty pathos then at least loud pathos, if not speculation then at least conclusions, if not truth then at least persuasion, if not integrity then at least protestations of integrity, if not feeling then at least verbosity of feelings. Therefore it also coins a totally different kind of privileged faces. It will not allow the mouth to be defiantly compressed or the upper lip to quiver mischievously; it demands that the mouth be open, for how, indeed, could one imagine a true and genuine patriot who is not delivering speeches; how could one visualize a profound thinker’s dogmatic face without a mouth able to swallow the whole world; how could one picture a virtuoso on the cornucopia of the living world without a gaping mouth? It does not permit one to stand still and to concentrate; to walk slowly is already suspicious; and how could one even put up with anything like that in the stirring period in which we live, in this momentous age, which all agree is pregnant with the extraordinary? It hates isolation; indeed, how could it tolerate a person’s having the daft idea of going through life alone-this age that hand in hand and arm in arm (just like itinerant journeymen and soldiers) lives for the idea of community.”

Sören Kierkegaard

Source: 1840s, On the Concept of Irony with Continual Reference to Socrates (1841), p. 246-247

“It has often been said that a reformation should begin with each man reforming himself. That, however, is not what actually happened, for the reformation produced a hero who paid God dearly enough for his position as hero. By joining up with him directly people buy cheap, indeed at bargain prices, what he had paid for so dearly; but they do not buy the highest of all things.”

Sören Kierkegaard

The Present Age, by Søren Kierkegaard, 1846, Dru translation 1962, p. 56-57
1840s, Two Ages: A Literary Review (1846)

“But on the other hand, the understanding, reflection, is also a gift of God. What shall one do with it, how dispose of it if one is not to use it? And if one then uses it in fear and trembling not for one’s own advantage but to serve the truth, if one uses it that way in fear and trembling and furthermore believing that it still is God who determines the issue in its eternal significance, venturing to trust in him, and with unconditional obedience yielding to what he makes use of it: is this not fear of God and serving God the way a person of reflection can, in the somewhat different way than the spontaneously immediate person, but perhaps more ardently. But if this is the case, does not a maieutic element enter into the relation to other man or to various other men. The maieutic is really only the expression for a superiority between man and man. That is exists cannot be denied-but existence presses far more powerfully upon the superior one precisely because he is a maieutic (because he has the responsibility) than upon the other. As far as I am concerned, there has been no lack of witnesses. All my upbuilding discourses are in fact in the form of direct communication. Consequently there can be a question only about this, something that has occupied me for a long time (already back in earlier journals): should I for one definitely explain myself as author, what I declare myself to be, how I from the beginning understood myself to be a religious author. But now is not the time to do it; I am also somewhat strained at the moment, I need more physical recreation.”

Sören Kierkegaard

JP VI 6234 (Pap. IX A 222 1848)
1840s, The Journals of Søren Kierkegaard, 1840s

“These two essays probably will essentially be able to interest only theologians.”

Sören Kierkegaard

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

“Between God and man there is and remains an eternal, essential, qualitative difference. The paradoxical relationship (which, quite rightly, cannot be thought, but only believed) appears when God appoints a particular man to divine authority, in relation, be it carefully noted, to that which has entrusted to him.”

Sören Kierkegaard

Source: 1840s, Two Ethical-Religious Minor Essays (1849), P. 99

“Job endured everything — until his friends came to comfort him, then he grew impatient.”

Sören Kierkegaard

1849
1840s, The Journals of Søren Kierkegaard, 1840s

“If a person is unwilling to make a decisive resolution, if he wants to cheat God of the heart’s daring venture in which a person ventures way out and loses sight of all shrewdness and probability, indeed, takes leave of his senses or at least all his worldly mode of thinking, if instead of beginning with one step he almost craftily seeks to find out something, to have the infinite certainty changed into a finite certainty, then this discourse will not be able to benefit him. There is an upside-downness that wants to reap before it sows; there is a cowardliness that wants to have certainty before it begins. There is a hypersensitivity so copious in words that it continually shrinks from acting; but what would it avail a person if, double-minded and fork-tongued he wanted to dupe God, trap him in probability, but refused to understand the improbable, that one must lose everything in order to gain everything, and understand it so honestly that, in the most crucial moment, when his soul is already shuddering at the risk, he does not again leap to his own aid with the explanation that he has not yet fully made a resolution but merely wanted to feel his way. Therefore, all discussion of struggling with God in prayer, of the actual loss (since if pain of annihilation is not actually suffered, then the sufferer is not yet out upon the deep, and his scream is not the scream of danger but in the face of danger) and the figurative victory cannot have the purpose of persuading anyone or of converting the situation into a task for secular appraisal and changing God’s gift of grace to the venture into temporal small change for the timorous. It really would not help a person if the speaker, by his oratorical artistry, led him to jump into a half hour’s resolution, by the ardor of conviction started a fire in him so that he would blaze in a momentary good intention without being able to sustain a resolution or to nourish an intention as soon as the speaker stopped talking.”

Sören Kierkegaard book Eighteen Upbuilding Discourses

Eighteen Upbuilding Discourses, Hong, One Who Prays Aright Struggles In Prayer and is Victorious-In That God is Victorious p. 380-381
1840s, Eighteen Upbuilding Discourses

“To stand on one leg and prove God's existence is a very different thing from going on one's knees and thanking Him.”

Sören Kierkegaard

1841
1840s, The Journals of Søren Kierkegaard, 1840s

“Confession should be only in secret before God, who knows everything anyway, and thus it could remain hidden in one‘s innermost being. But at a dinner – and a woman! A dinner-it is not some hidden, remote place, nor is the lighting dim, nor is the mood like that among graves, nor are the listeners silent or invisibly present.”

Sören Kierkegaard

Three Discourses at Friday Communion November 14, 1849 Hong translation 1997 P. 139
1840s, Three Discourses at the Communion on Fridays (1849)

“Christ speaks of two debtors, one of whom owed much and the other little, and who both found forgiveness. He asks: Which of these two ought to love more? The answer: The one who has forgiven much. When you love much, you are forgiven much-and when you are forgiven much, you love much. See here the blessed recurrence of salvation in love! P. 176”

Sören Kierkegaard

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

“If I tried to imagine the public as a particular person (for although some better individuals momentarily belong to the public they nevertheless have something concrete about them, which holds them in its grip even if they have not attained the supreme religious attitude), I should perhaps think of one of the Roman emperors, a large well-fed figure, suffering from boredom, looking only for the sensual intoxication of laughter, since the divine gift of wit is not earthly enough. And so for a change he wanders about, indolent rather than bad, but with a negative desire to dominate. Every one who has read the classical authors knows how many things a Caesar could try out in order to kill time. In the same way the public keeps a dog to amuse it. That dog is the sum of the literary world. If there is some one superior to the rest, perhaps even a great man, the dog is set on him and the fun begins. The dog goes for him, snapping and tearing at his coat-tails, allowing itself every possible ill-mannered familiarity – until the public tires, and says it may stop. That is an example of how the public levels. Their betters and superiors in strength are mishandled – and the dog remains a dog which even the public despises. The leveling is therefore done by a third party; a non-existent public leveling with the help of a third party which in its significance is less than nothing, being already more than leveled.”

Sören Kierkegaard

The Present Age 1846 by Søren Kierkegaard, translated by Alexander Dru 1962, p. 65-66
1840s, Two Ages: A Literary Review (1846)

“After a considerable walk through the forest, where I became acquainted with several of the little lakes I am so fond of, I came to Hestehaven and Lake Carl. Here is one of the most beautiful regions I have ever seen. The countryside is somewhat isolated and slopes steeply down to the lake, but with the beech forests growing on either side, it is not barren. A growth of rushes forms the background and the lake itself the foreground; a fairly large part of the lake is clear, but a still larger part is overgrown with the large green leaves of the waterlily, under which the fish seemingly try to hide but now and then peek out and flounder about on the surface in order to bathe in sunshine. The land rises on the opposite side, a great beech forest, and in the morning light the lighted areas make a marvelous contrast to the shadowed areas. The church bells call to prayer, but not in a temple made by human hands. If the birds do not need to be reminded to praise God, then ought men not be moved to prayer outside of the church, in the true house of God, where heaven's arch forms the ceiling of the church, where the roar of the storm and the light breezes take the place of the organ's bass and treble, where the singing of the birds make up the congregational hymns of praise, where echo does not repeat the pastor's voice as in the arch of the stone church, but where everything resolves itself in an endless antiphony — Hillerød, July 25, 1835”

Sören Kierkegaard

1830s, The Journals of Søren Kierkegaard, 1830s

“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”

Sören Kierkegaard

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

“Irony limits, finitizes, and circumscribes and thereby yields truth, actuality, content; it disciplines and punishes and thereby yields balance and consistency.”

Sören Kierkegaard

1840s, On the Concept of Irony with Continual Reference to Socrates (1841)

“The truth is always in the minority, and the minority is always stronger than the majority, because as a rule the minority is made up of those who actually have an opinion, while the strength of the majority is illusory, formed of that crowd which has no opinion — and which therefore the next moment (when it becomes clear that the minority is the stronger) adopts the latter's opinion, which now is in the majority, i. e. becomes rubbish by having the whole retinue and numerousness on its side, while the truth is again in a new minority.”

Sören Kierkegaard

1850
1850s, The Journals of Søren Kierkegaard, 1850s

“The world and Christianity have completely opposite conceptions. The world says of the apostles, of the Apostle Peter as their spokesman, "He is drunk,"-and the Apostle Peter admonishes, "Become sober." Consequently the secular mentality considers Christianity to be drunkenness, and Christianity considers the secular mentality to be drunkenness. "Do become reasonable, come to your senses, try to become sober"-thus does the secular mentality taunt the Christian. And the Christian says to the secular mentality, "Do become reasonable, come to your senses, become sober." The difference between secularity and Christianity is not that one has one view and the other another-no, the difference is always that they have the very opposite views, that what one calls good the other calls evil, what the one calls love the other calls selfishness, what the one calls piety the other calls impiety, What the one calls being drunk the other calls being sober. it is precisely the drunken man, the apostle, who finds it necessary to bring home to the sober (I assume) world the admonition: "Become sober!"”

Sören Kierkegaard

This very admonition may, as intended, most severely wound the callous secular mentality, which as a rule cannot be wounded very easily or disconcerted.
Judge for Yourself, p. 96-97 1851
1850s, Judge For Yourselves! 1851 (1876)

“For as only one thing is necessary, and as the theme of the talk is the willing of only one thing: hence the consciousness before God of one’s eternal responsibility to be an individual is that one thing necessary.”

Sören Kierkegaard

Søren Kierkegaard, Purity of Heart is to Will One Thing, 1847 p. 197-198
1840s, Upbuilding Discourses in Various Spirits (1847), Purity of Heart (1847)

“In an age as agitated as ours, it no longer suffices just to be advertised in the newspaper. To be advertised in this way is the same thing as being consigned to oblivion. If one is to be noticed, once must as least appear on the first page under a hand that points to and, as it were, announces or advertises the advertisement.”

Sören Kierkegaard book Writing Sampler

Søren Kierkegaard, Writing Sampler, Nichol P. 73
1840s, Writing Sampler (1844)

“As soon as the discourse is about a holy spirit, about believing in the holy spirit, how many do you think believe in that? Or when the discourse is about an evil spirit that should be renounced: how many do you think believe in such a thing? How can this be? Is it perhaps because the subject becomes too earnest when it is the holy spirit? For I can talk about, believe in, the spirit of the age, the spirit of the world, and the like and do not thereby need to think of anything specific. It is a kind of spirit, but I am not absolutely bound by what I say. And not being bound by what one says is highly prized.”

Sören Kierkegaard book For Self-Examination

Soren Kierkegaard, For Self-Examination, Hong p. 74
1850s, For Self-Examination (1851), It Is the Spirit Who Gives Life

“Aristotle’s view that philosophy begins with wonder, not as in our day with doubt, is a positive point of departure for philosophy. Indeed, the world will no doubt learn that it does not do to begin with the negative, and the reason for success up to the present is that philosophers have never quite surrendered to the negative and thus have never earnestly done what they have said. They merely flirt with doubt.”

Sören Kierkegaard

Journals and Papers III 3284 (1841)
1840s, The Journals of Søren Kierkegaard, 1840s

“Lord Jesus Christ, the birds had nests, the foxes had dens, and you had no place where you could lay your head. You were homeless in the world-yet you yourself were a hiding place, the only place where the sinner could flee. And so even this very day you are a hiding place. When the sinner flees to you, hides himself with you, is hidden in you, he is eternally kept safe, since love hides a multitude of sins. P. 182”

Sören Kierkegaard

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

“Sin is man’s destruction. Only the rust of sin can consume the soul-or eternally destroy it. For here indeed is the remarkable thing from which already that simple wise man of olden time derived a proof of the immortality of the soul, that the sickness of the soul (sin) is not like bodily sickness which kills the body. Sin is not a passage-way which a man has to pass through once, for from it one shall flee; sin is not (like suffering) the instant, but an eternal fall from the eternal, hence it is not ‘once’, and it cannot possibly be that its ‘once’ is no time. No, just as between the rich man in hell and Lazarus in Abraham’s bosom there was a yawning gulf fixed, so is there also a yawning distinction between suffering and sin. Let us not confuse it, lest talk about suffering might become less frank-hearted, because it had also sin in mind, and this less frank-hearted talk might be boldly impudent inasmuch as it is talking this way about sin. This precisely is the Christian position, that there is this infinite distinction between evil and evil, as they are confusedly named; this precisely is the Christian characteristic, to talk of temporal sufferings ever more and more frank-heartedly, more triumphantly, more joyfully, because Christianity regarded, sin, and sin only, is destructive.”

Sören Kierkegaard book Christian Discourses

Søren Kierkegaard, Christian Discourses, The Joy of it – That We Suffer Only Once But Triumph Eternally. P. 108 Lowrie Translation 1961 Oxford University Press
1840s, Christian Discourses (1848)

“Imagine a lover who has received a letter from his beloved – I assume that God’s Word is just as precious to you as this letter is to the lover. I assume that you read and think you ought to read God’s Word in the same way the lover reads this letter.”

Sören Kierkegaard book For Self-Examination

Soren Kierkegaard, For Self-Examination, Hong p. 26
1850s, For Self-Examination (1851), What is Required in Order to Look at Oneself with True Blessing in the Mirror of the Word?

“Old age realizes the dreams of youth: look at Dean Swift; in his youth he built an asylum for the insane, in his old age he was himself an inmate.”

Sören Kierkegaard

Swenson, 1959, p. 21
1840s, Either/Or (1843)

“Concepts, like individuals, have their histories, and are just as incapable of withstanding the ravages of time as are individuals.”

Sören Kierkegaard

1840s, On the Concept of Irony with Continual Reference to Socrates (1841)

“The world is rejuvenated, but as Heine so wittily remarked, it was rejuvenated by romanticism to such a degree that it became a baby again.”

Sören Kierkegaard

Source: 1840s, On the Concept of Irony with Continual Reference to Socrates (1841), p. 304

“There is a comfort that had not yet come into existence while Christ lived, which he therefore could not offer to anyone: the comfort of his death as the Atonement, as the pledge that the sins are forgiven. In this lifetime Christ is for his contemporaries primarily the prototype, even though he is the Savior and even though his life is suffering, so that even in his lifetime he can be said to bear the sins of the world; but the salient point is that he is the prototype. P. 159”

Sören Kierkegaard

1850s, An Upbuilding Discourse December 20, 1850

“To understand oneself in existence is the Christian principle, except that this self has received much richer and much more profound qualifications that are even more difficult to understand together with existing. The believer is a subjective thinker, and the difference, is only between the simple person and the simple wise person. Here again the oneself is not humanity in general, subjectivity in general, and other such things, whereas everything becomes easy inasmuch as the difficulty is removed and the whole matter is shifted over into the shadow play of abstraction.”

Sören Kierkegaard book Concluding Unscientific Postscript to Philosophical Fragments

Concluding Unscientific Postscript to Philosophical Fragments, Vol. I, Hong p. 353
1840s, Concluding Unscientific Postscript (1846)

“It will be easy for us once we receive the ball of yarn from Ariadne (love) and then go through all the mazes of the labyrinth (life) and kill the monster. But how many are there who plunge into life (the labyrinth) without taking that precaution?”

Sören Kierkegaard

Journal entry, August 1, 1835
1830s, The Journals of Søren Kierkegaard, 1830s

“Soren Kierkegaard, For Self-Examination, Hong p. 76-77”

Sören Kierkegaard

1850s, For Self-Examination (1851), It Is the Spirit Who Gives Life

“The life-giving Spirit is the very one who slays you; the first thing the life-giving Spirit says is that you must enter into death, that you must die to – it is this way in order that you many not take Christianity in vain. A life-giving Spirit – that is the invitation; who would not willingly take hold of it! But die first – that is the halt!”

Sören Kierkegaard

1850s, For Self-Examination (1851), It Is the Spirit Who Gives Life

“Translated by Todd Nichol along with Prefaces 1997”

Sören Kierkegaard

1840s, Writing Sampler (1844)

“If you listen carefully, in what most definitely must be called Gospel you yourself will hear also rigorousness. For example, what Jesus says to the centurion from Capernaum, “If we will apply these words to ourselves, we are obliged to say, “Be it done for you as you believe; if you have faith unto salvation, then you will be saved.” (Matthew 8:13) How lenient, how merciful! But is it also certain, then, that I have faith-I surely cannot summarily transfer to myself the fact that the centurion believed, as if I had faith because the centurion had it. Let us suppose that someone asked Christianity, “Is it also certain, then, that I have faith?” Christianity would answer, “Be it done for you as you believe.””

Sören Kierkegaard

Source: 1840s, Works of Love (1847), p. 378

“Then he rises from the table and goes out into the Garden of Gethsemane; there he sinks down – oh, that it had happened already! He sinks down, doomed (dodsens) – indeed, was he really any more a dying man (Doende) on the cross than in Gethsemane! If the suffering on the cross was a death agony – ah, this agony in prayer was also a mortal combat; nor was it bloodless, for his sweat fell like drops of blood to the earth.”

Sören Kierkegaard book For Self-Examination

Soren Kierkegaard, For Self-Examination, Hong p. 63
1850s, For Self-Examination (1851), Christ is the Way

“I have never definitely broken with Christianity nor renounced it. To attack it has never been my thought. No, from the time when there could be any question of the employment of my powers, I was firmly determined to employ them all to defend Christianity, or in any case to present it in its true form.”

Sören Kierkegaard

The Point of View for My Work as An Author, Soren Kierkegaard, translated by Walter Lowrie 1939, 1962 P. 77
1840s, The Point of View for My Work as an Author (1848)

“Imagine a person who has been and is addicted to a passion. There comes a moment (as it does to everyone, perhaps many times – alas, perhaps many times in vain!), a moment he seems to be brought to a halt: a good resolution is awakening. Imagine that one morning he said to himself (let us suppose him to be a gambler), “I solemnly vow that I will nevermore have anything to do with gambling, never – tonight will be the last time” – ah, my friend, he s lost! I would rather bet on the opposite, however strange that may seem. If there was a gambler who said to himself, “Well, now, you may gamble every blessed day all the rest of your life – but tonight you are going to leave it alone,” and he did – ah, my friend, he is saved for sure! The first gambler’s resolution is a trick by the craving, and the second gambler’s is to fool the craving.”

Sören Kierkegaard book For Self-Examination

Soren Kierkegaard, For Self-Examination, Hong p. 45
1850s, For Self-Examination (1851), What is Required in Order to Look at Oneself with True Blessing in the Mirror of the Word?

“The two guides call out to a man early and late. And yet, no, for when remorse calls to a man it is always late. The call to find the way again by seeking out God in the confession of sins is always at the eleventh hour. Whether you are young or old, whether you have sinned much or little, whether you have offended much or neglected much, the guilt makes this call come at the eleventh hour. The inner agitation of the heart understands what remorse insists upon, that the eleventh hour has come. For in the sense of time, the old man’s age is the eleventh hour; and the instant of death, the final moment in the eleventh hour. The indolent youth speaks of a long life that lies before him. The indolent old man hopes that his death is still a long way off. But repentance and remorse belong to the eternal in a man.”

Sören Kierkegaard

Søren Kierkegaard, Purity of Heart is to Will One Thing, 1847 p. 40-41
1840s, Upbuilding Discourses in Various Spirits (1847), Purity of Heart (1847)

“On the whole, there is one thing that is very common; you can find it in each and in everyone, in yourself just as I find it in myself: sin and sins. There is one thing that is very rare: true sorrow over one’s sin, which no doubt is why it is made necessary every holy day to pray in the opening prayer in the church service “that we might learn to sorrow over our sins.””

Sören Kierkegaard

Source: 1850s, An Upbuilding Discourse December 20, 1850, P. 152

“If it is God who gives the spirit of power and strength, then it is also the same God who gives “the spirt of self-control,” and if ignoble cowardice and fear of people are just as detestable in any age, the excess of eager enthusiasm, “zeal without wisdom,” are no less corrupting and at times are fundamentally just as detestable, just as blasphemous.”

Sören Kierkegaard

Søren Kierkegaard, Upbuilding Discourses in Various Spirits, Hong p. 323
1840s, Upbuilding Discourses in Various Spirits (1847)

“But this I thought was the meaning of life, that the individual shook off the habit of accepting the favors of difference, should that be tempting, steeled himself against its humiliation, should that weigh down on him, in order to find the universal, what is common to all human beings, to concern oneself only with that. Oh! How beautiful to lose oneself in this way. But then I thought again that in the having of this concern the meaning of life was to be concerned for oneself as if the particular individual were all there was. Oh! How beautiful thus to find oneself in the universal! If the universal is the rule then the individual is the paradigm [corrected from demand]; if the universal is the demand then the universal is the fulfillment; if the universal is everything, if the universal says everything, then the particular individual believes that the everything is said about him-him alone. So if the place and context here did not require signature, none would be needed, for again it is infinitely inconsequential who has said it (as though the favored one said it, the one who was wronged being in no position to say it, since after all they all have it in them to do it).”

Sören Kierkegaard

S. Kierkegaard 1846 Journals, Hannay 1996, VII IB200, p. 252
1840s, The Journals of Søren Kierkegaard, 1840s