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For Hamann it is also, and precisely, the world which God enters, but for Kierkegaard the place of this event is solely the individual, who in the decision of his faith, effected by grace, rises above the world, with which the “humorist” [in this case Hamann] continues to identify the “idea of God.” Kierkegaard, in other words, reaches ...
One of the work’s core themes is that attempting to understand Abraham through rational ethical thinking (Silentio mentions Greek philosophy and Hegel) leads to the reductio ad absurdum conclusion that (a) there must be something that transcends this type of thinking or (b) there is no such thing as “faith,” which would mean Abraham’s characterization as the “father of the faith ...
Belief is not a form of knowledge, but a free act, an expression of will, it is not having a relationship with a doctrine but having a relationship with God. Kierkegaard says "Faith, self-active, relates itself to the improbable and the paradox, is self-active in discovering it and in holding it fast at every moment-in order to be able to believe."
Kierkegaard posited three stages of human existence: the aesthetic, the ethical, and the religious, the latter coming after what is often called the leap of faith. [citation needed] Kierkegaard argued that the universe is fundamentally paradoxical, and that its greatest paradox is the transcendent union of God and humans in the person of Jesus ...
A Knight of faith (Danish: troens ridder) is an individual who has placed complete faith in himself and in God and can act freely and independently from the world. The 19th-century Danish philosopher Søren Kierkegaard vicariously discusses the knight of faith in several of his pseudonymous works, with the most in-depth and detailed critique exposited in Fear and Trembling and Repetition.
Emil Brunner mentioned Kierkegaard 51 times in his 1937 book Man in Revolt and wrote a semi-serious parody of Kierkegaard's idea of truth as subjectivity by making truth objectivity in 1947. The phrase Everything is relative is spoken emphatically by the very people for whom the atom or its elements are still the ultimate reality.
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Kierkegaard doesn't believe God is so objective toward human beings but rather that he is the absolute subjective being. He put it this way in 1846: The subjective thinker is a dialectician dealing with the existential, and he has the passion of thought requisite for holding fast to the qualitative disjunction.