Faith is precisely the paradox that the single individual as the single individual is higher than the universal, is justified before it, not as inferior to it but superior - yet in such a way, please note, that it is the single individual who, after being subordinate as the single individual to the universal, now by means of the universal becomes the single individual who as the single individual is superior, that the single individual as the single individual stands in an absolute relation to the absolute.
Human relations are like the irregular verbs in a number of languages where nearly all verbs are irregular.
Most people live dejectedly in worldly joys or sorrows. They sit on the sidelines and do not join the dance.
I have, I believe, the courage to doubt everything; I have, I believe, the courage to fight against everything; but I do not have the courage to acknowledge anything, the courage to possess, to own anything.
What our age lacks is not reflection, but passion.
The conclusions of passion are the only reliable ones.
In a mathematical proposition, for example, the objectivity is given, but therefore its truth is also an indifferent truth.
That which is truly human no generation learns from the one before it. No generation learns from another how to love. No generation has a shorter task assigned to it except insofar as the previous generation shirked its task and deluded itself.
There can be no faith without risk.
No grand inquisitor has in readiness such terrible tortures as has anxiety and no spy knows how to attack more artfully the man he suspects, choosing the instant when he is weakest; nor knows how to lay traps where he will be caught and ensnared as anxiety knows how, and no sharp-witted judge knows how to interrogate, to examine the accused, as anxiety does, which never lets him escape.
My tactics were, by God's aid, to employ every means to make it clear what the requirement of Christianity truly is.
Whoever has the world's treasures has them no matter how he got them. In the world of the spirit it is otherwise.
So to be sick unto death is, not to be able to die-yet not as though there were hope of life; no, the hopelessness in this case is that even the last hope, death, is not available. When death is the greatest danger, one hopes for life; but when one becomes acquainted with an even more dreadful danger, one hopes for death. So when the danger is so great that death has become one's hope, despair is the disconsolateness of not being able to die.
I do not lack the courage to think a thought whole.
I do not care for anything. I do not care to ride, for the exercise is too violent. I do not care to walk, walking is too strenuous. I do not care to lie down, for I should either have to remain lying, and I do not care to do that, or I should have to get up again, and I do not care to do that either. Summa summarum: I do not care at all.
Just as in the great moment of resignation one does not mediate but chooses, now the task is to gain proficiency in repeating the impassioned choice and, existing, to express it in existence.
Take it and return it: the kiss of love.
Affliction is able to drown out every earthly voice. . . but the voice of eternity within a person it cannot drown.
Fate, then, is the nothing of anxiety.
Philosophy always requires something more, requires the eternal, the true, in contrast to which even the fullest existence as such is but a happy moment.
Christianity does not oppose debauchery and uncontrollable passions and the like as much as it opposes... flat mediocrity, this nauseating atmosphere, this homey, civil togetherness, where admittedly great crimes, wild excesses, and powerful aberrations cannot easily occur - but where God's unconditional demand has even greater difficulty in accomplishing what it requires: the majestic obedience of submission.
A curiously interested observer sees a great deal, a scientifically interested observer is worthy of all honor, and anxiously interested observer sees what others do not see, but a crazy observer sees perhaps the most, his observation is more intense and more persistent, just as the senses of certain animals are sharper than those of man.
The gods were bored and so they created man. Adam was bored because he was alone, so Eve was created. Thus boredom entered the world, and increased in proportion to the increase in population. Adam was bored alone, then Adam and Eve were bored together; them Adam and Eve and Cain and Abel were bored en famille; then the population of the world increased, and the people were bored en masse.
Where unclarity resides, there is temptation, and there it proves only too easily the stronger. Wherever there is ambiguity, wherever there is wavering, there is disobedience down at the bottom.
Irony is the cultivation of the spirit and therefore follows next after immediacy; then comes the ethicist, then the humourist, then the religious person.
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