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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."
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 ...
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 ...
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.
The subtitle is A Recollection Related by William Afham. Paul Sponheim says in his introduction to Lowrie's translation that Afham means Byhim in Danish. The book is divided rather sharply into sections, this first being the equivalent of the first part of Either/Or and is equivalent with religiousness A. "Religiousness A is the dialectic of inward deepening; it is the relation to an eternal ...
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So Kierkegaard says to leave it all to God. [citation needed] A recent way to interpret Either/Or is to read it as an applied Kantian text. Scholars for this interpretation include Alasdair MacIntyre [62] and Ronald M. Green. [63] In After Virtue, MacIntyre claims Kierkegaard is continuing the Enlightenment project set forward by Hume and Kant ...