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226 pages, Paperback
First published July 30, 1849
"But it has to be said, and as bluntly as possible, that so-called Christendom (in which all, in their millions, are Christians as a matter of course, so that there are as many, yes, just as many Christians as there are people) is not only a miserable edition of Christianity, full of misprints that distort the meaning and of thoughtless omissions and emendations, but an abuse of it in having taken Christianity's name in vain...
Alas! the fate of this word in Christendom is like an epigram on all that is Christian. The misfortune is not that no one speaks up for Christianity (nor, therefore, that there is not enough priests); but they speak up for for it in such a way that the majority of people end up attaching no meaning to it...Thus the highest and holiest leave no impression at all, but sound like something that has now-God knows why-become a matter of form and habits indefensible-they find it requisite to defend Christianity."
Soren Kierkegaard was a Danish writer who lived in the 19th century. During his lifetime Kierkegaard published numerous works which have come to represent the earliest form of philosophical existentialism. Well before Nietzsche and Sartre, Kierkegaard was less concerned about proving or disproving the outside world, but rather focused on the fundamental discomfort every human being experiences when attempting to relate to it. This discomfort which Kierkegaard called 鈥渄espair鈥� and some other philosophers 鈥渁nxiety鈥� or 鈥渘ausea鈥�, became the axis of existentialist thought, which inevitably had to shift its attention inwardly to the human 鈥渟elf鈥�. But what is the 鈥渟elf鈥�? Kierkegaard answered this question in the very first lines of his work 鈥淭he Sickness unto Death鈥� - 鈥淭he self is a relation which relates to itself, or that in the relation which is its relating to itself鈥�. The question then arises - how does the 鈥渟elf鈥� give rise to despair?
Kierkegaard attributed the humanly condition of despair to the 鈥渟elf鈥�, in other words the source of despair is the 鈥渟elf鈥�. The self is in itself a relation, a synthesis and precisely this synthesis holds the possibility of despair. This is because the synthesis is made of opposites which if imbalanced become despair. The relation which relates to this synthesis is what determines whether this possibility will become actuality or not. According to Kierkegaard, to have this possibility is a merit, it is what proves the divinity of the human self and what separates the man from the beast. However to actually be in despair is a descent rather than an ascent, and in Christianity it is a sin (鈥渟in is: before God, or with God, in despair not wanting to be oneself, or wanting in despair to be oneself鈥�). In despair the relation continuously causes an imbalance in the synthesis, having let go of God and thus blindly attempting to destroy the 鈥渟elf鈥� and replace it with an artificial sense of self. It does so by playing with the opposites which constitute the 鈥渟elf鈥�. In 鈥淭he Sickness unto Death鈥� Kierkegaard gives two examples of how the despair expresses itself in the context of the self being imbalanced between infinitude and finitude and between possibility and necessity, because after all 鈥渘o form of despair can be defined directly, but only with reference to its opposite鈥�. In an imbalance, when one opposite dominates the other, it becomes impossible to become a wholesome self. In the case of infinitude and finitude, if the person loses himself in fantasy and imagination (infinitude) he steers too far away from his 鈥渟elf鈥�, but on the other hand if he gives up all of that to be dominated by wordily things only (finitude) he will not be able to be a true 鈥渟elf鈥� either. Hence the balance in the synthesis is vital to the human 鈥渟elf鈥�. So why does the relation struggle to relate to the synthesis and thus disrupts the divine balance and brings about despair? According to Kierkegaard this seemingly irrational destruction of oneself stems from the self not being grounded in God.
One way in which the self cannot be grounded in God, is if the self is ignorant of God, i.e. it is impossible to conceive the self as a spirit which is able to despair without the knowledge of God. Despite this, this type of despair is very common and least recognized among people, not surprisingly since the person suffering is himself ignorant of it, hence he claims that he is fine and is likely to be a functioning and accomplished member of society. Not only is such a person blind to his own despair, but he does not want to recognize it, because he is comfortable in such a vegetative state, in Kierkegaard鈥檚 words, 鈥渢he dread in a spiritless person is recognizable precisely in his spiritless sense of security鈥�. He feels secure, because such a despair is also least intense, since the person is numb to it. He does not display any symptoms, yet he is sick all the same, 鈥渉e feels best, considers himself at his healthiest, can appear to others to be in the pink of condition, just when the illness is at its most critical鈥�. So even though the person mutes the painful awareness of his own despair, as a shuddersome consequence he remains unable to heal from it as long as he remains ignorant. Kierkegaard recognized such a despair among pagans, whose self is not grounded transparently in God and thus remains unaccountable.
However a person can also claim to be in despair, so he is (or thinks he is) conscious of his own suffering, and yet does not step out of such a state. Such despair is either 鈥渢he despair of not wanting to be oneself鈥� or 鈥渢he despair of wanting in despair to be oneself鈥�. The first one is born from weakness, while the latter one is weakness transformed into defiance, or the feminine despair overtaken by the masculine. If we follow the increasing degree of consciousness one has about the nature of the self, we have to start by examining the despair of weakness first. Despair of the immediate falls under this category. A person despairing over the immediate claims he is in despair, despite being unable to detect it correctly - 鈥渉e stands there pointing to something that is not despair, explaining that he is in despair, and yet, sure enough, the despair is going on behind him unawares鈥�. Why can鈥檛 such a person see the true despair? Because he despairs over worldly things, while the self is eternal (鈥渘ext to God there is nothing so eternal as a self鈥�), so he is unable to see anything which does not manifest itself externally, an image which is infinitely comical to Kierkegaard. Yet the dissatisfaction eats him from the inside and the only tool he has in combating it, is fantasy. Through his fantasy he wishes to get rid of whatever self he conceives of, and acquire a new self. This illusion that one can slip into a new self, like into a pair of new pants is destroyed by reflection. Once a person recognizes the fact that the self is eternal, the illusion of becoming something else is shattered. This understanding is so devastating, that most people cannot move past it and resort to a certain passivity of just not wanting to be oneself. Thus they get stuck in what Kierkegaard referred to as 鈥渋mmediacy with a little dash of reflection added鈥�. Their consciousness is elevated from that of weakness to that of recognition of its own weakness, however the spirit remains chained, the person cannot accept his true self.
The despair of not wanting to be oneself, as we discussed, is despair of worldly things and externalities. However once a person undergoes a shift of focus from the immediate to the eternal, the despair of passivity becomes active. Such a despair 鈥渃omes not from the outside in the form of passivity in the face of external pressure, but directly from the self鈥�. In other words, this kind of despair becomes conscious of having an eternal self and now wants in despair to be itself. It is hypnotized by its own eternity, however it misuses it by in wanting to be itself, clinging on to it, and not letting go (having faith) and losing itself in eternity in order to win itself. Kierkegaard writes of such despair: 鈥渢he self wants in despair to rule over himself, or create himself, make this self the self he wants to be, determine what he will have and what he will not have in his concrete self鈥�. Such a controlling self cannot lose itself in eternity, it does not have faith in God, because it does not know what a self, grounded transparently in the power which created it, will look like. It is obsessed with creating a perfect self, the despair is at the height of its fever. It is so intense and relentless that it is almost demonic (according to Kierkegaard demonic despair is the most intense despair because the fallen angel is fully conscious of itself). It derives pleasure of being its own master, however it continuously contradicts itself, by trying to be a self it consequently becomes no self.
In his book 鈥淭he Sickness unto Death鈥� Kierkegaard discussed in detail all the types of despair that plague people. The self being the source of all despair; Kierkegaard pointed to the disrupted relation鈥檚 relating to the self to define its intensity. In fact the key message of the human condition of despair is expressed in the title of the book. 鈥淭he Sickness鈥� refers to despair, and 鈥渦nto Death鈥� indicates that the only way to escape it, is to die. But this is not 鈥渄eath鈥� in the physical sense, but death in a more theological/Christian understanding. One could say it is the death of the artificial self. Overall the despair is the disrupted self鈥檚 struggle to die, but once one acquires faith, he is no longer clinging unto that false sense of security. This is when the self undergoes a transformation, becomes grounded in God and its enlightenment destroys despair.