Søren Aabye Kierkegaard idézet

oldal 10

„Az emberek a szólásszabadságot követelik a gondolatszabadság kompenzációjaként, amelyet pedig ritkán alkalmaznak.”

„A szorongás a szabadság szédülése.”

„A kétségbeesés legáltalánosabb formája, ha nem akarunk önmagunk lenni.”

„A legfájdalmasabb állapot a jövőre való emlékezés, különösen arra, amely soha nem fog megtörténni.”

„Az ember kétféle módon tévedhet. Elhiheti azt, ami nem igaz, vagy vonakodhat elhinni, ami igaz.”

„Az ember – szintézis; a végtelenség és a végesség, az időbeliség és az örökkévalóság, a szabadság és a szükségszerűség szintézise. A szintézis a kettő közötti viszony… A saját én olyan viszony, amely önmagához viszonyul, vagy a viszonyban az, hogy a viszony önmagához viszonyul.”

„Az abszolút, transzcendens, és ezzel az ember és Isten között olyan egymásnak szegülő személyes viszony jön létre, hogy az ember többé nem elégedhet meg bármilyen másodkézbol származó magyarázattal.
Az ismétlés”

„Ahogy a babona szerint a rém eltűnik egy láthatatlan hasadékban, ugyanez történik a kétségbeeséssel is, minél szellemibb, annál inkább szeretne olyan külsőben lakozni, ahol bizonyára senkinek sem jutna eszébe keresni. Ez a rejtettség éppen valamiféle szellemi dolog, és arra szolgál, hogy mintegy a valóság mögött valami bezárt világot biztosítson magának az ember, egy világot kizárólag magának, olyan világot, amelyben a kétségbeesett Én szüntelen kínok között azzal foglalkozik, hogy önmaga legyen.”

„…a nő a férfi számára minden, mert a végességet ajándékozza neki.”

„Egyet szeretni nagyon kevés, mindenkit szeretni felületes dolog…!”

„S az ifjúságomra gondolok és az első szerelemre –- amikor még élt bennem a vágy, ma már csak első vágyam után vágyakozom. Mi az ifjúság? Egy álom. Mi a szerelem? Ennek az álomnak a tartalma.”

„A szorongást a szédüléshez lehet hasonlítani. Az aki a tátongó mélységbe tekint, szédülni kezd… A szorongás tehát a szabadság szédülete, amely akkor jön létre ha a szellem tételezni akarja szintézisét, a szabadság pedig saját lehetőségeinek a mélyére néz, ott megragadja a végességet, hogy ahhoz tartsa magát. Ebben a szédületben a szabadság összeomlik… Ebben a pillanatban minden megváltozik, és miközben a szabdság ismét felegyenesedik, immár bűnösként szembesül önmagával.”

„Tökéletesen igazuk van a filozófusoknak, amikor azt mondják, hogy az életet visszafelé kell megérteni. Arról azonban megfeledkeznek, hogy előrefelé kell élni..”

„– Valami csodálatos dolog történt velem. A hetedik mennyországban éreztem magam. Ott ült az istenek gyülekezete. Különös kegy folytán elmondhattam egy kívánságomat. „Szeretnél - mondta Merkúr -, szeretnél fiatal lenni vagy szép, hatalmas vagy hosszú életű, akarod-e a legszebb lányt vagy valami mást abból a sok csodából, melyet a kincseskamrában őrzünk, válassz hát, de csak egy dolgot.” Egy pillanatra zavarba jöttem, s aztán így szóltam az istenekhez: „Tisztelt kortársak, azt az egy dolgot választom, hogy mindig velem legyen a nevetés.””

„Az életet csak hátratekintve lehet megérteni, de élni előre nézve kell.”

„ockáztatni nem más, mint egy pillanatra elveszíteni az egyensúlyunkat. Nem kockáztatni nem más, mint elveszíteni önmagunkat.”

„Ha egyszer megbélyegezel, akkor megtagadsz engem.”

„Vagy megteszed, vagy nem teszed meg - mindkettőt meg fogod bánni.”

„Mindenekelőtt ne felejtsd el, hogy kötelességed szeretni önmagadat.”

„A boldogság a legnagyobb rejtekhelye a kétségbeesésnek.”

„Tökéletesen látom az egészet; két lehetséges helyzet van - vagy ezt, vagy azt lehet tenni. Őszinte véleményem és baráti tanácsom a következő: vagy megteszed, vagy nem teszed meg - mindkettőt meg fogod bánni.”

„Ki a hibás, ha nem ő és a harmadik tényező, akiről senki sem tudja, hogy honnan jött, amely ösztönzésével megmozgatott és átalakított engem?”

„Csak egy barátom van, és az a visszhang. Miért a barátom? Mert szeretem a bánatom, és a visszhang nem veszi el tőlem. Csak egy bizalmasom van, és ez az éjszaka csendje. Miért ez az én bizalmasom? Mert csendben marad.”

“I see again what I thought I saw the first time, when I sent forth the little book that was compared to and in fact could best be compared to “a humble little flower under the cover of the great forest””

“Lord Jesus Christ, our foolish minds are weak; they are more than willing to be drawn—and there is so much that wants to draw us to itself. There is pleasure with its seductive power, the multiplicity with its bewildering distractions, the moment with its infatuating importance and the conceited laboriousness of busyness and the careless time-wasting of light-mindedness and the gloomy brooding of heavy-mindedness—all this will draw us away from ourselves to itself in order to deceive us. But you, who are truth, only you, our Savior and Redeemer, can truly draw a person to yourself, which you have promised to do—that you will draw all to yourself. Then may God grant that by repenting we may come to ourselves, so that you, according to your Word, can draw us to yourself—from on high, but through lowliness and abasement.”

“I have never worked as hard as now. I go for a brief walk in the morning. Then I come home and sit in my room without interruption until about three o’clock. My eyes can barely see. Then with my walking stick in hand I sneak off to the restaurant, but am so weak that I believe that if somebody were to call out my name, I would keel over and die. Then I go home and begin again. In my indolence during the past months I had pumped up a veritable shower bath, and now I have pulled the string and the ideas are cascading down upon me: healthy, happy, merry, gay, blessed children born with ease and yet all of them with the birthmark of my personality.”

“Take a book, the poorest one written, but read it with the passion that it is the only book you will read-ultimately you will read everything out of it, that is, as much as there was in yourself, and you could never get more out of reading, even if you read the best of books.”

“To become sober is: to come to oneself in self-knowledge and before God as nothing before him, yet infinitely, unconditionally engaged. P. 104”

“Someone in despair despairs over something. So, for a moment, it seems, but only for a moment. That same instant the true despair shows itself, or despair in its true guise. In despairing over something he was really despairing over himself, and he wants now to be rid of himself.”

“It is of this sort of divine service I used the expression that, in comparison with the Christianity of the New Testament, it is playing Christianity. The expression is essentially true and characterizes the thing perfectly. For what does it mean to play, when one reflects how the word must be understood in this connection? It means to imitate, to counterfeit, a danger when there is no danger, and to do it in such a way that the more art is applied to it, the more delusive the pretense is that the danger is present.”

“My dear reader, read aloud, if possible! If you do so, allow me to thank you for it: if you not only do it yourself, if you also influence others to do it, allow me to thank each one of them, and you again and again!”

“Socrates did not stop with a philosophical consideration of mankind; he addressed himself to each one individually, wrested everything from him, and sent him away empty-handed.”

“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)”

“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”

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

“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.”

“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?”

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

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

“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).”

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”