Kierkegaard Quotes
I am not a political person. My involvement in the Free Speech Movement is religious and moral... I don't know what made me get up and give that first speech. I only know I had to. What was it Kierkegaard said about free acts? They're the ones that, looking back, you realize you couldn't help doing.
Mario Savio
Sören Kierkegaard has another answer: human existence is possible as existence not in despair, as existence not in tragedy; it is possible as existence in faith... Faith is the belief that in God the impossible is possible, that in Him time and eternity are one, that both life and death are meaningful.
Peter Drucker
In the following decades "Kierkegaard remained completely unknown, Schelling's work was contemptuously buried, and Marx and Feuerbach were interpreted as dogmatic materialists. Then a new impetus came in the 1880's with the work of Dilthey, and particularly with Freidrich Nietzsche, the "philosophy of life” movement, and the work of Berson. The third phase came after the shock of WWI – "Kierkegaard and the early Marxists were rediscovered and the serious challenges to the spiritual and psychological basis of Western society given by Nietzsche could no longer be covered over by Victorian self-satisfied placidity. The specific form of the third phase owes much to the phenomenology of Edmond Husserl, which gave to Heidegger, Jaspers, and the others the tool they needed to undercut the subject object cleavage which had been such a stumbling block to science as well as philosophy.
Rollo May
In the winter of 1841 Schelling gave his famous series of lectures at the University of Berlin before a distinguished audience including Kierkegaard, Burckhardt, Engels, Bakunin. Schelling set out to overthrow Hegel, whose vast rationalist system including the identification of abstract truth with reality and the bringing of all history into an "absolute whole,” held immense and dominant popularity in the Europe of the middle of the nineteenth century. – 1844 Kierkegaard published Philosophical Fragments, and two years later he wrote the declaration of independence for existentialism, Concluding Unscientific Postscript to Philosophical Fragments. Also in 1844 there appeared the second edition of Schopenhauer's The world as will and idea,.. central emphasis "will” along with "idea” -- two related works by Marx 1844-45 – "attacked abstract truth' as "ideology” "using Hegel as his whipping boy” "men and groups bring truth into being” "money economy turns people into things”.
Rollo May
The central psychological endeavor of Kierkegaard may be summed up under the heading of the question he pursued relentlessly: How can one become an individual? The individual was being swallowed up on the rational side by Hegel's vast logical "absolute Whole," on the economic side by the increasing objectification of the person, and on the moral and spiritual side by the soft and vapid religion of his day. Europe was ill, and was to become more so, not because knowledge or techniques were lacking but because of the want of passion, commitment. ""Away from Speculation, away from the System," he called, and "back to reality!"
Rollo May
The state, [Kierkegaard] argues, bears a direct relation to numbers. When a state decays, numbers decline and the state disappears. The whole concept is void. The relation of Christianity to numbers is different. A single Christian gives it reality. Christianity bears indeed an inverse relation to numbers. When all become Christians, the concept of Christianity is void. The concept is indeed a polemical one. One can be a Christian only in opposition. When opposition is suppressed, there is no more sense in saying "Christian.” Christendom has astutely abolished Christianity by making us all Christians. ... In Christendom there is not the slightest idea of what Christianity is. People cannot see or understand that Christianity has been abolished by its propagation. Again, history probably does not offer any other example of a religion being abolished by reason of its success.
Jacques Ellul
History has a way of reducing individuals to flat, two-dimensional portraits. It is the enemy of subjectivity, which is why Stephen Dedalus called it "a nightmare from which I am trying to awake". If we think of Kierkegaard, of Nietzsche, of Hölderlin, we see them standing alone, outside of history. They are spotlighted by their intensity, and the background is all darkness. They intersect history, but are not a part of it. There is something anti-history about such men; they are not subject to time, accident and death, but their intensity is a protest against it. I have elsewhere called such men "Outsiders" because they attempt to stand outside history. which defines humanity on terms of limitation, not of possibility.
Colin Wilson
When I write these notes, it is not to describe my own life. I am writing a study of the soul as I observe myself closely and use myself as an anatomical testing-ground. It would therefore be wrong to look on these notes as confessions. I have chosen – in accordance with Søren Kierkegaard – to split the work into two parts; the painter and his distraught friend the poet. Just as Leonarda da Vinci studied the recesses of the body and dissected human cadavers, I try from self-scrutiny to dissect what is the universal in the soul.
Edvard Munch
The first existentialist was not Sartre, though he coined the term. Nor was it Kierkegaard or Nietzsche, though most of the textbooks say so. Nor was it even Pascal, though he foreshadowed half of Kierkegaard and was the first to write about the fundamental existential experience of cosmic anxiety and meaninglessness. It was not even Saint Augustine, whose Confessions stands out as the profoundest example of depth psychology and existential autobiography ever written. It was not even Socrates, who alone among philosophers totally existed his philosophy.
Rather, the first existentialist was Solomon, or whoever wrote Ecclesiastes.
Peter Kreeft
![Against the new leviathan, whether in the guise of universal suffrage, democracy, or of an equally fraudulent triumphant proletariat, [Kierkegaard] pitted the individual human soul made in the image of a God who was concerned about the fate of every living creature. In contrast with the notion of salvation through power, he held out the hope of salvation through suffering. The Cross against the ballot box or the clenched fist; the solitary pilgrim against the slogan-shouting mob; the crucified Christ against the demagogue-dictators promising a kingdom of heaven on earth, whether achieved through endlessly expanding wealth and material well-being, or through the ever greater concentration of power and its ever more ruthless exercise. (Malcolm Muggeridge)](https://cdn.quotesdtb.com/img/quotes_images_webp/12/malcolm-muggeridge-ballot-box-303612.webp)
At the end of a life spent in the pursuit of knowledge Faust has to confess: "I now see that we can nothing know." That is the answer to a sum, it is the outcome of a long experience. But as Kierkegaard observed, it is quite a different thing when a freshman comes up to the university and uses the same sentiment to justify his indolence. As the answer to a sum it is perfectly true, but as the initial data it is a piece of self-deception.
Dietrich Bonhoeffer
I, for one, believe we vastly overemphasize the human being's concern with security and survival satisfaction because they so neatly fit our cause-and-effect way of thinking. I believe Nietzsche and Kierkegaard were more accurate when they described man as the organism makes certain values - prestige, power, tenderness - more important than pleasure and even more important than survival itself.
Rollo May