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, by Soren Kierkegaard

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Product details

File Size: 537 KB

Print Length: 176 pages

Publisher: Penguin; Reprint edition (August 29, 1985)

Publication Date: August 29, 1985

Sold by: PEN UK

Language: English

ASIN: B002RI97SO

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Danish philosopher Søren Kierkegaard’s explication of the Biblical story of Abraham and Isaac is not easy reading. This short book is definitely not “philosophy light,” or “theology for the masses,” but a very serious philosophico-theological attempt to understand what it means to have the kind of faith attributed to Abraham, without dismissing him as a madman for being willing to kill his favored son when God asks him to. It is complex, detailed, imaginative, expansive, and difficult (unless you read this sort of thing all the time, which I don’t).Kierkegaard may not go down easily with anyone who prefers to think of faith as a warm feeling that gets you through the hard times. By his reading of things, neither faith nor doubt, properly understood, comes easily or cheaply, without effort and a considerable amount of time. Indeed, for a book about faith, Kierkegaard writes quite a bit about doubt, leading to the interesting question: Can faith and doubt co-exist? (Hint: The answer is yes.) In justifying or explaining Abraham’s actions, however, the primary tension at issue in Kierkegaard’s study is not between faith and doubt, with faith triumphant, but between ethics (what is publicly acceptable and, even more important, done for the good of all) and aesthetics (human sensory experience). It is not possible to find any rationale or justification for Abraham’s willingness to kill his son in the realm of ethics. It goes against every norm of human society, parental responsibility, and fatherly love. And it is not good enough to say, “Well, Abraham knew that in the end God would spare Isaac and not really require his blood at Abraham’s hand.” That kind of justification undermines the whole story. The only way to understand Abraham as a hero of faith is if he knew that God’s requirement meant that he would, in fact and in deed, kill his son., but also that God would restore Isaac (another Isaac?) to him, since it was through that genealogical line that God’s promises to Abraham had meaning. Not spare him, but restore him. It’s a paradox, and is explainable only by reference to the absurd. By “absurd,” Kierkegaard does not mean strange or weird or ridiculous. He means that which is beyond the ability of human agency and the grasp of human reason. The only way Abraham could act was by reliance on the absurd—the so-called “leap of faith” often referred to. The only way he could regain Isaac was via the absurd, but in order for his faith to have any effect, he had to believe that he was indeed going to sacrifice his son. That’s the paradox, but it is the paradox that is at the heart of any attempt to understand Abraham, in Kierkegaard’s view, because while he argues that the ethical is higher than the aesthetic, the religious stage of life is higher still. This stage puts one in a relationship with God that is personal, absolute, transcendent, and ineffable.For me, the whole thing began to become understandable (to the extent that it ever did), in the third of the three “problema” that form the core of the book, and especially the last major section. (“But now Abraham. How did he act?”) In the end Kierkegaard denies that he is actually trying to explain Abraham, since he claims that “I cannot understand Abraham, I can only admire him.” Possibly he is just being clever in saying so, though after his discussion of the absurd and of the demands of the religious life, maybe not. The story of Abraham challenges us at the heart of both our private lives (the aesthetic) and our public lives (the ethical), demanding that we at least imagine, even if we cannot live, a life beyond both (the religious).This is not easy going, certainly not a book to pick up when you’re tired or to try to rush through. In the end I’m glad I read it, though I’m not sure I’m ready just yet to rush out and read everything of Kierkegaard’s. But I did find it eye-opening, at times invigorating, at times nearly impenetrable.

I came to this from two different directions. First, many of my classmates read it in college while I was reading other things. Second, because Wittgenstein thought that Kierkegaard was the most important philosopher of the nineteenth century and I wanted a sense of why he would say that.FEAR AND TREMBLING is written, putatively, by Johannes de silentio, SK's persona. The use of that persona gives SK a certain amount of distance from the subject and provides a modulated tone. "Silent John" offers us an indication of what SK's own posture will be with regard to the subject, one that is simple on the surface but richly complex at its heart.The subject is faith, "the highest passion in a human being" (p. 145). The test subject is Abraham and Isaac and SK's extended dilation on it reveals how complex and ultimately paradoxical that subject is. Abraham's faith is, at base, unintelligible. Examined aesthetically, ethically and logically the subject eludes us. Abraham is, in one sense, a murderer or, better, one prepared to be a murderer (from one perspective). His faith is being tested. But why does Isaac have to suffer for Abraham's trial? If Abraham accepts God's will and murders his son he has demonstrated his faith (but how does that help Isaac?) If God provides another 'Isaac' in the form of a replacement son, how does that help the current Isaac? If Abraham's faith consists in his firm belief that God will save (or replace) Isaac, how powerful is that faith—very, very powerful or piece-of-cake powerful? Ultimately the Abraham/Isaac story plunges us into the world of paradox which, SK seems to suggest, is ultimately the nature of true religious faith. It is beyond man's comprehension though man is capable of exhibiting it.So why would Wittgenstein like this? First, because it shows the limits of language and hence the limits of ratiocination. Second, because it reinforces his own belief that the most important subjects in human life are beyond the reach of philosophy. The unspoken is far more important than the spoken. Finally, perhaps, because this examination of the Abraham/Isaac situation offers an extended meditation on Hume's judgment that faith is beyond reason, that it cannot, by definition, be subjected to rational debate and, in effect, constitutes a separate realm, a realm of unspeakable importance but with the stress on 'unspeakable' as well as on 'importance'. These insights anticipate Wittgenstein's and, in Kierkegaard, they are deployed with wit and skill and a profound thoughtfulness.Note on the Introduction by Alastair Hannay: AH is a distinguished student of SK, but I found the introduction to be more confusing than SK's own text. I think it should be seen as a commentary rather than an introduction and read after one completes SK's text.Highly recommended.

For the penguin edition of the bookReally interesting read, that provides an insight into Christian existentialist thought. Be aware that Kierkegaard's sentences tend to be long-winded at times. Not sure if it's his writing style or the translation.Also I enjoyed the footnotes, they provided a really good biographic view of Kierkegaard's life, and how certain events influenced his thoughts.I also found it helpful that the translator took the time to give is a rundown on Hegelian aesthetics and faith. This knowledge helps out as Kierkegaard does mention him a lot--seeing as this piece is a response to the Hegelian world view.Overall, check it out if you are a fan of faith, the absurd, Christianity, or the novel meditations of Abraham's thoughts.

"To contend with the whole world is a comfort, but to contend with oneself dreadful."~ KierkegaardThere are some books that mark your intellectual life in a before/after effect.Before reading this book, after reading this book...Fear and Trembling is such a book for me.

The stars are no indicative of how good the book is but of my inability to understand like 90% of the book. It is very difficult, at least for me

Fear and Trembling by the eminent theologian and existentialist philosopher Søren Kierkegaard is a must read for all.Søren masterfully articulates his deep concerns with the philosophers and theologians of his time, and those today, that faith is not a rational approach to life. This position is articulated through inferences from the story of Abraham and Isaac, the life of Christ, and the Father of Existentialism's lost love.

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