Kierkegaard Self Quotes & Sayings

Socrates proved the immortality of the soul from the fact that the sickness of the soul (sin) does not consume it as sickness of the body consumes the body. So also we can demonstrate the eternal in man from the fact that despair cannot consume his self, that this precisely is the torment of contradiction in despair. If there were nothing eternal in a man, he could not despair; but if despair could consume his self, there would still be no despair. — Soren Kierkegaard

Seen theologically, then, walking is an act of faith. Walking is, after all, interrupted falling.We see, we listen, we speak, and we trust that each step we take won't be our last, but will lead us into a richer understanding of the self and the world.

In Jamaica, I felt once again as if the only identity that mattered was my own, not the constricted one that others had constructed for me. I strolled into my better self. I said, along with Kierkegaard, "I have walked myself into my best thoughts." (Garnette Cadogan in "Black and Blue") — Jesmyn Ward

The self is a relation which relates itself to its own self, or it is that in the relation that the relation relates itself to its own self; the self is not the relation but that the relation relates itself to its own self. — Soren Kierkegaard

It takes a purely human courage to renounce the whole temporal realm in order to gain eternity, but this I do gain and in all eternity can never renounce - it is a self-contradiction. But it takes a paradoxical and humble courage to grasp the whole temporal realm now by virtue of the absurd, and this is the courage of faith. — Soren Kierkegaard

I go fishing for a thousand monsters in the depths of my own self — Soren Kierkegaard

Be that self which one truly is. — Soren Kierkegaard

Only one human being recognized as one's neighbour is necessary in order to cure a man of self-love — Soren Kierkegaard

To venture causes anxiety, but not to venture is to lose one's self ... And to venture in the highest is precisely to be conscious of one's self. — Soren Kierkegaard

A human being is a spirit. But what is spirit? Spirit is the self. But what is self? The self is a relation that relates itself to itself or is the relation's relating itself to itself in the relation. — Soren Kierkegaard

The greatest hazard of all, losing one's self, can occur very quietly in the world, as if it were nothing at all. No other loss can occur so quietly; any other loss - an arm, a leg, five dollars, a wife, etc. - is sure to be noticed. — Soren Kierkegaard

He will seek vainly to the right and to the left and in the newspapers for a guarantee that he has actually been amused.
For a sophisticated person, on the other hand, who is still unembarrassed enough to dare to be amused all by himself, who has enough self-confidence to know, without seeking advice from anyone else, whether he has been amused, farce will perhaps have a very special meaning, in that now with the spaciousness of abstraction and now with the presentation of a tangible actuality, it will affect his mood differently.
He will, of course refrain from bringing a fixed and definite mood with him so that everything affects him in relation to that mood. He will have perfected his mood, in that he will be able to keep himself in a condition where no particular mood is present, but where all moods are possible. — Soren Kierkegaard

A man's life is wasted when he lives on, so deceived by the joys of life or by its sorrows, that he never becomes decisively conscious of himself as spirit, as self, that is, he never is aware in the deepest sense that there is a God. — Soren Kierkegaard

This is the miracle of life: that each person who heeds him or herself knows what no scientist can ever know: who he or she is. — Soren Kierkegaard

Let others mock at you, oppose you, when you are under the influence of any passion; do not be in the least offended with those who mock at or oppose you, for they do you good; crucify your self-love and acknowledge the wrong, the error of your heart. But have the deepest pity for those who mock at words and works of faith and piety, of righteousness; for those who oppose the good which you are doing ... God preserve you - getting exasperated at them ... — Soren Kierkegaard

The self-assured believer is a greater sinner in the eyes of God than the troubled disbeliever. — Soren Kierkegaard

Man is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation which relates itself to itself ... Man is a synthesis of the infinite and the finite, of the temporal and the eternal, of possibility and necessity, in short, it is a synthesis. A synthesis is a relation between two factors. So regarded, man is not yet a self. — Soren Kierkegaard

It is human self-renunciation when a man denies himself and the world opens up to him. But it is Christian self-renunciation when he denies himself and, because the world precisely for this
shuts itself up to him, he must as one thrust out by the world seek God's confidence. The double-danger lies precisely in meeting opposition there where he had expected to find support, and
he has to turn about twice; whereas the merely human self-resignation turns once. — Soren Kierkegaard

The self must be destroyed, brought down to nothing, in order for self-transcendence to begin. Then the self can begin to relate itself to powers beyond itself. It has to thrash around in its finitude, it has to "die," in order to question that finitude, in order to see beyond it. To what? Kierkegaard answers: to infinitude, to absolute transcendence, the the Ultimate Power of Creation which made finite creatures. — Ernest Becker

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. For acquired knowledge cannot be divorced from the existence in which it is acquired. The only man who has the right to say that he is justified by grace alone is the man who has left all to follow Christ. Such a man knows that the call to discipleship is a gift of grace, and that the call is inseparable from the grace. But those who try to use this grace as a dispensation from following Christ are simply deceiving themselves. — Dietrich Bonhoeffer

The discrepancy is that the ethical self should be found immanently in the despair, that the individual won himself by persisting in the despair. True, he has used something within the category of freedom, choosing himself, which seem to remove the difficulty, one that presumably has not struck many, since philosophically doubting everything and then finding the true beginning goes one, two, three. But that does not help. In despairing, I use myself to despair, and therefore I can indeed despair of everything by myself. But if I do this, I cannot come back by myself. It is in this moment of decision that the individual needs divine assistance, whereas it is quite correct that in order to be at this point one must first have understood the existence-relation between the aesthetic and the ethical; that is to say, by being there in passion and inwardness, one surely becomes aware of the religious - and of the leap. — Soren Kierkegaard

...they had succumbed to an impersonal and anonymous mode of consciousness which precluded personal feeling and which was devoid of a secure sense of self-identity. Everything tended to be seen in 'abstract' terms, as theoretical possibilities which could be contemplated and compared but to the concrete realization of which people were unwilling to commit themselves. If they attended to their own attitudes or emotions it was through a thick haze of pseudo-scientific expressions or cliche-ridden phrases which they had picked up from books or newspapers rather than in the direct light of their own inner experience. Living had become a matter of knowing rather than doing; accumulating information and learning things by rote as opposed to taking decisions that bore the stamp of individual passion or conviction. — Patrick L. Gardiner

It requires courage not to surrender oneself to the ingenious or compassionate counsels of despair that would induce a man to eliminate himself from the ranks of the living; but it does not follow from this that every huckster who is fattened and nourished in self-confidence has more courage than the man who yielded to despair. — Soren Kierkegaard

And this brings us to our final type of man: the one who asserts himself out of defiance of his own weakness, who tries to be a god unto himself, the master of his fate, a self-created man. He will not be merely the pawn of others, of society; he will not be a passive sufferer and secret dreamer, nursing his own inner flame in oblivion. He will plunge into life,
into the distractions of great undertakings, he will become a restless spirit ... which wants to forget ... Or he will seek forgetfulness in sensuality, perhaps in debauchery ...
At its extreme, defiant self-creation can become demonic, a passion which Kierkegaard calls "demoniac rage," an attack on all of life for what it has dared to do to one, a revolt against existence itself. — Ernest Becker

Not the least of the problems in clarifying one's consciousness is developing the stoic determination to criticize one's own softness or sentimentality toward oneself. Ego, self-solicitous about its own tenderness, is the ultimate policeman over its own false consciousness, dementedly uprooting every healthy seedling of insight into the truth. As Kierkegaard remarked, most people are subjective toward themselves and objective toward all others, but the real trick and task of life is to learn to be just the very opposite. — Kenny Smith

Be that self that one is — Soren Kierkegaard

In any case one can never forbear to smile at such a despairer, who, humanly speaking, although he is in despair, is so very innocent. Commonly such a despairer is infinitely comic. Think of a self (and next to God there is nothing so eternal as a self), and then that this self gets the notion of asking whether it might not let itself become or be made into another ... than itself. And yet such a despairer, whose only wish is this most crazy of all transformations, loves to think that this change might be accomplished as easily as changing a coat. For the immediate man does not recognize his self, he recognizes himself only by his dress, he recognizes (and here again appears the infinitely comic trait) he recognizes that he has a self only by externals. — Soren Kierkegaard

By seeing the multitude of people around it, by being busied with all sorts of worldly affairs, by being wise to the ways of the world, such a person forgets himself, in a divine sense forgets his own name, dares not believe in himself, finds being himself too risky, finds it much easier and safer to be like the others, to become a copy, a number, along with the crowd.
Now this form of despair goes practically unnoticed in the world. Precisely by losing oneself in this way, such a person gains all that is required for a flawless performance in everyday life, yes, for making a great success out of life. Here there is no dragging of the feet, no difficulty with his self and its infinitizing, he is ground smooth as a pebble, as exchangeable as a coin of the realm. Far from anyone thinking him to be in despair, he is just what a human being ought to be. Naturally, the world has generally no understanding of what is truly horrifying. — Soren Kierkegaard

A human being is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation that relates itself to itself or is the relation's relating itself to itself in the relation; the self is not the relation but is the relation's relating itself to itself. A human being is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity, in short, a synthesis. A synthesis is a relation between two. Considered in this way a human being is still not a self ... In the relation between two, the relation is the third as a negative unity, and the two relate to the relation and in the relation to the relation; thus under the qualification of the psychical the relation between the psychical and the physical is a relation. If, however, the relation relates itself to itself, this relation is the positive third, and this is the self. — Soren Kierkegaard

Only one deception is possible in the infinite sense, self-deception. — Soren Kierkegaard

The dialectic of antiquity tended towards leadership (the great individual and the masses
the free man and the slaves); so far the dialectic of Christendom tends towards representation (the majority sees itself in its representative and is set free by the consciousness that it is the majority which is represented, in a sort of self-consciousness); the dialectic of the present age tends towards equality, and its most logical
though mistaken
fulfilment is levelling, as the negative unity of the negative reciprocity of all individuals. — Soren Kierkegaard

Therefore do not deceive yourself! Of all deceivers fear most yourself! — Soren Kierkegaard

To dare is to momentarily lose one's footing.
But not to dare is to lose one's self. — Soren Kierkegaard

What is particularly striking about his reconstruction and criticisms of the traditional account of friendship is that he finds it deficient not only by the light of his own Christian viewpoint; he also finds friendship deficient when judged from the perspective of its own self-proclaimed ethical foundations. Thus, Kierkegaard concludes that the reciprocity involved in friendship actually betrays its essential selfishness. — Graham Smith

The most common form of despair is not being who you are. — Soren Kierkegaard

The believer's cross is no longer any and every kind of suffering, sickness, or tension, the bearing of which is demanded. The believer's cross must be, like his Lord's, the price of his social nonconformity. It is not, like sickness or catastrophe, an inexplicable, unpredictable suffering; it is the end of the path freely chosen after counting the cost. It is not, like Luther's or Thomas Muntzer's or Zinzendorf's or Kierkegaard's cross, an inward wrestling of the sensitive soul with self and sin; it is the social reality of representing in an unwilling world the Order to come. — John Howard Yoder

The crowd, in fact, is composed of individuals; it must therefore be in every man's power to become what he is, an individual. From becoming an individual no one, no one at all, is excluded, except he who excludes himself by becoming a crowd. To become a crowd, to collect a crowd about one, is on the contrary to affirm the distinctions of human life. The most well-meaning person who talks about these distinctions can easily offend an individual. But then it is not the crowd which possesses power, influence, repute, and mastery over men, but it is the invidious distinctions of human life which despotically ignore the single individual as the weak and impotent, which in a temporal and worldly interest ignore the eternal truth- the single individual. — Soren Kierkegaard