Søren Kierkegaard citáty

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„Keď ma stigmatizujete, popriete ma.“

„Ľudia požadujú slobodu prejavu ako kompenzáciu za slobodu myslenia, ktorú zriedka využívajú.“

„Život nie je problém, ktorý treba vyriešiť, ale realita, ktorú treba zažiť.“

„Najbežnejšou formou zúfalstva je nebyť tým, kým ste.“

„Šťastie je najlepšou skrýšou pre zúfalstvo.“

„Pomáhať inému človeku, aby miloval Boha, znamená milovať ho; byť podporovaný v láske k Bohu iným človekom znamená byť milovaný.“

„Láske treba uveriť a musí sa žiť.“

„Láska k Bohu a láska k blížnemu sú dve krídla dverí, ktoré sa nedajú otvoriť ani zavrieť samostatne.“

„Svet sa skladá zo samých príležitostí k láske.“

„Milovať človeka znamená: pomôcť mu milovať Boha.“

„Trpezlivosť je sila duše, ktorú každý potrebuje, aby dosiahol v živote svoj cieľ.“

„Vnútorný život dnešného sveta je chorý. Keby som bol lekár a niekto by ma požiadal o radu, odpovedal by som: Vytváraj ticho a veď ľudí k tomu, aby mlčali!“

„O svojej večnosti rozhodujeme v tomto živote!“

„Život môže byť pochopený len vtedy, keď naň hľadíme späť, ale žitý iba vtedy, keď pozeráme dopredu.“

„Aj dejiny sa odoberajú k Ježišovmu hrobu a musia konštatovať, že je to tak, ako povedali svedkovia. No jeho, zmŕtvychvstalého, nevidia. To nám neumožnia dejiny, ale viera.“

„Je neuveriteľné, akí vynaliezaví sú ľudia, aby sa mohli vyhnúť rozhodnutiam.“

„Najväčšou dokonalosťou človeka je to, že potrebuje Boha.“

„Smútok je v skutočnosti založený na tom, že čestne a bez podvodov odráža čisto ľudským spôsobom, aké je byť dieťaťom.“

„Väčšina ľudí sa naháňa za pôžitkami v takom chvate, že neraz prebehnú popri nich.“

„Zdá sa, že ľuďom bola daná reč nie preto, aby vyslovili svoje myšlienky, ale aby zastierali, že žiadne nemajú.“

„Predovšetkým nezabúdaj na svoju povinnosť milovať seba samého.“

„Buď to urobíte, alebo nie - budete ľutovať oboje.“

„Mám len jedného priateľa, a tým je ozvena. Prečo je to môj priateľ? Pretože milujem svoj smútok a ozvena mi ho neberie. Mám len jedného dôverníka, a tým je ticho noci. Prečo je to môj dôverník? Pretože mlčí.“

„Človeka navádzaj mlčať. Jedine tak môže počuť Božie Slovo.“

„Keby som bol lekárom a dostal by som otázku: Čo radíš?, odpovedal by som: Vytváraj ticho. Privádzaj ľudí k mlčaniu. Ináč nebude počuť Božie slovo.“

„Mnohí z nás sa v spôsobe čítania Biblie podobajú myške, ktorá sa pokúša chytiť syr z pasce, a pritom sa do nej nechytiť.“

„Úzkostlivosť je závrat zo slobody.“

„Úlohou modlitby nie je ovplyvňovať Boha, ale skôr meniť povahu toho, kto sa modlí.“

„Kto za to môže, ak nie ona a tretí faktor, o ktorom nikto nevie, odkiaľ pochádza, ktorý ma pohol svojím podnetom a premenil ma?“

„Čo sa nikdy nezmení, aj keď sa všetko zmení? Láska!“

„Čo možno vziať a čo zároveň všetko berie? Láska!“

„Čo možno dať a čo všetko dáva? Láska!“

„Mnoho vecí môže človek vykonať za druhých. Veriť nie.“

„Paradox nás vždy stavia pred voľbu, rozhodnutie Buď - alebo. Zodpovednosť za voľbu nesieme sami.“

„Stať sa kresťanom môžeme pripodobniť k radikálnej liečbe, ktorú sa usilujeme čo najviac oddialiť.“

„Trpieť znamená mať spoločné tajomstvo s Bohom.“

„Existujú dva spôsoby, ako sa nechať oklamať. Jeden je veriť tomu, čo nie je pravda; druhý je odmietnuť uveriť tomu, čo je pravda.“

„Najbolestivejším stavom bytia je pripomínanie si budúcnosti, najmä tej, ktorú nikdy nebudete mať.“

„Odvážiť sa znamená na chvíľu stratiť pevnú pôdu pod nohami. Neodvážiť sa znamená stratiť samého seba.“

„Ľudia ma chápu tak zle, že ani nepochopia moju sťažnosť, že mi nerozumejú.“

„Všetko to vidím dokonale; sú dve možné situácie - buď môžeme urobiť to, alebo ono. Môj úprimný názor a moja priateľská rada znie: buď to urobte, alebo to nerobte - budete ľutovať oboje.“

“I see again what I thought I saw the first time, when I sent forth the little book that was compared to and in fact could best be compared to “a humble little flower under the cover of the great forest””

“Lord Jesus Christ, our foolish minds are weak; they are more than willing to be drawn—and there is so much that wants to draw us to itself. There is pleasure with its seductive power, the multiplicity with its bewildering distractions, the moment with its infatuating importance and the conceited laboriousness of busyness and the careless time-wasting of light-mindedness and the gloomy brooding of heavy-mindedness—all this will draw us away from ourselves to itself in order to deceive us. But you, who are truth, only you, our Savior and Redeemer, can truly draw a person to yourself, which you have promised to do—that you will draw all to yourself. Then may God grant that by repenting we may come to ourselves, so that you, according to your Word, can draw us to yourself—from on high, but through lowliness and abasement.”

“I have never worked as hard as now. I go for a brief walk in the morning. Then I come home and sit in my room without interruption until about three o’clock. My eyes can barely see. Then with my walking stick in hand I sneak off to the restaurant, but am so weak that I believe that if somebody were to call out my name, I would keel over and die. Then I go home and begin again. In my indolence during the past months I had pumped up a veritable shower bath, and now I have pulled the string and the ideas are cascading down upon me: healthy, happy, merry, gay, blessed children born with ease and yet all of them with the birthmark of my personality.”

“Take a book, the poorest one written, but read it with the passion that it is the only book you will read-ultimately you will read everything out of it, that is, as much as there was in yourself, and you could never get more out of reading, even if you read the best of books.”

“To become sober is: to come to oneself in self-knowledge and before God as nothing before him, yet infinitely, unconditionally engaged. P. 104”

“Someone in despair despairs over something. So, for a moment, it seems, but only for a moment. That same instant the true despair shows itself, or despair in its true guise. In despairing over something he was really despairing over himself, and he wants now to be rid of himself.”

“It is of this sort of divine service I used the expression that, in comparison with the Christianity of the New Testament, it is playing Christianity. The expression is essentially true and characterizes the thing perfectly. For what does it mean to play, when one reflects how the word must be understood in this connection? It means to imitate, to counterfeit, a danger when there is no danger, and to do it in such a way that the more art is applied to it, the more delusive the pretense is that the danger is present.”

“My dear reader, read aloud, if possible! If you do so, allow me to thank you for it: if you not only do it yourself, if you also influence others to do it, allow me to thank each one of them, and you again and again!”

“Socrates did not stop with a philosophical consideration of mankind; he addressed himself to each one individually, wrested everything from him, and sent him away empty-handed.”

“How close men, despite all their knowledge, usually live to madness? What is truth but to live for an idea? When all is said and done, everything is based on a postulate; but not until it no longer stands on the outside, not until one lives in it, does it cease to be a postulate. (Dialectic - Dispute)”

“I do not know, my listener, what your crime, your guilt, your sins are, but surely we are all more or less of the guilt of loving only little. Take comfort, then, in these words just as I take comfort in them. P. 173-174”

“b. The Difference between a Genius and an Apostle. by H. H.”

“Human justice is very prolix, and yet at times quite mediocre; divine justice is more concise and needs no information from the prosecution, no legal papers, no interrogation of witnesses, but makes the guilty one his own informer and helps him with eternity’s memory.”

“Man is a synthesis of psyche and body, but he is also a synthesis of the temporal and the eternal. In the former, the two factors are psyche and body, and spirit is the third, yet in such a way that one can speak of a synthesis only when the spirit is posited. The latter synthesis has only two factors, the temporal and the eternal. Where is the third factor? And if there is no third factor, there really is no synthesis, for a synthesis that is a contradiction cannot be completed as a synthesis without a third factor, because the fact that the synthesis is a contradiction asserts that it is not. What, then, is the temporal?”

“In the external, patience is some third element that must be added, and, humanly speaking, it would be better if it were not needed; some days it is needed more, some days less, all according to fortune, whose debtor a person becomes, even though he gained ever so little, because only when he wants to gain patience does he become one’s debtor.”

“I will not by suppression, or by performing tricks, try to produce the impression that the ordinary Christianity in the land and the Christianity of the New Testament are alike.”

“There are many people who reach their conclusions about life like schoolboys; they cheat their master by copying the answer out of a book without having worked out the sum for themselves.”

“Dogmatics must be designed in this way. Above all, every science must vigorously lay hold of its own beginning and not live in complicated relations with other sciences. If dogmatics begins by wanting to explain sinfulness or by wanting to prove its actuality, no dogmatics will come out of it, but the entire existence of dogmatics will become problematic and vague.”

“Everyone who knows something about the dangers of reflection and the dangerous walk along the road of reflection also knows that it is dubious when a person, instead of getting out of the tension through resolution and action, becomes productive about his state in tension. Then there is no effort to get out of the state, but reflection fixes the situation for reflection and thereby fixes the man. The more richly thoughts and expressions offer themselves, the more briskly the productivity advances-in the wrong direction-the more dangerous it becomes and the more it hides from the person, concerned that his work, his extremely strenuous work, his very interesting (perhaps also for a third party who has a total view) work, is a work of bogging himself down deeper and deeper. That is, he does not work himself loose but works himself fast and becomes interesting to himself by reflecting on the tension and diverts himself with an utterly piecemeal productivity about detached details, with isolated short articles.”

“After all, in the poets love has its priests, and sometimes one hears a voice which knows how to defend it; but of faith one hears never a word. Who speaks in honor of this passion? Philosophy goes further. Theology sits rouged at the window and courts its favor, offering to sell her charms to philosophy. it is supposed to be difficult to understand Hegel, but to understand Abraham is a trifle. To go beyond Hegel's is a miracle, but to get beyond Abraham is the easiest thing of all.”

“Even Plato assumes that the genuinely perfect condition of man means no sex distinction (and how strange this is for people like Feuerbach who are so occupied with affirming sex-differentiation, regarding which they would do best to appeal to paganism). He assumes that originally there was only the masculine (and when there is no thought of femininity, sex-distinction is undifferentiated), but through degeneration and corruption the feminine appeared. He assumes that base and cowardly men became women in death, but he still gives them hope of being elevated again to masculinity. He thinks that in the perfect life the masculine, as originally, will be the only sex, that is, that sex-distinction is a matter of indifference. So it is in Plato, and this, the idea of the state notwithstanding, was the culmination of his philosophy. How much more so, then, the Christian view.”

“Death cannot explain itself. The earnestness consists precisely in this, that the observer must explain it to himself.”

“You complain that no one can put himself in your place. I can imagine that it may never have occurred to you, preoccupied day and night with that thought, that you should comfort others: and he, the Comforter, he is the only one of whom it truly holds that no one could put himself in his place-how true if he had complained in that way! He, the Comforter, in whose place no one could put himself, he can put himself completely in your place and in every sufferer’s place. …. There is still one who is able to put himself completely in your place, the Lord Jesus Christ, who ”because he has suffered and himself been tempted is able to help those who are tempted” (Hebrews 2:18).”

“Above all do not forget your duty to love yourself; do not permit the fact that you have been set apart from life in a way, been prevented from participating actively in it, and that you are superflous in the obtruse eyes of a busy world, above all, do not permit this to deprive you of your idea of yourself, as if your life, if lived in inwardness, did not have just as much meaning and worth as that of any human being in the eyes of all-wise Governance, and considerably more than the busy, busiest haste of busy-ness - busy with wasting life and losing itself.”

“Seek first God's Kingdom, that is, become like the lilies and the birds, become perfectly silent — then shall the rest be added unto you.”

“She has forgotten speech and language and the restlessness of thoughts, has forgotten what is even greater restlessness, this self, has forgotten herself-she, the lost woman, who is now lost in her Savior, who, lost in him, rests at his feet-like a picture. He speaks about her; he says: Her many sins are forgiven her, because she loved much. Although she is present, it is almost as if she were absent; it is almost as if he changed her into a picture, a parable.”

“I have just now come from a party where I was its life and soul; witticisms streamed from my lips, everyone laughed and admired me, but I went away — yes, the dash should be as long as the radius of the earth's orbit ——————————— and wanted to shoot myself.”

“When it is stated in Genesis that God said to Adam, “Only from the tree of the knowledge of good and evil you must not eat,” it follows as a matter of course that Adam really has not understood this word, for how could he understand the difference between good and evil when this distinction would follow as a consequence of the enjoyment of the fruit. When it is assumed that the prohibition awakens the desire one acquires knowledge instead of ignorance, and in that case Adam must have had knowledge of freedom, because the desire was to use it. The explanation is therefore subsequent. The prohibition induces in him anxiety, for the prohibition awakens in him freedom’s possibility. What passed by innocence as the nothing of anxiety has now entered into Adam, and here again it is a nothing-the anxious possibility of being able. He has no conception of what he is able to do; otherwise-and this it what usually happens-that which comes later, the difference between good and evil, would have to be presupposed. Only the possibility of being able is present as a higher form of ignorance, as a higher expression of anxiety, because in a higher sense it both is and is not, because in a higher sense he both loves it and flees from it.”

“Magister Adler was deeply moved by something higher, but now when he wants to express his thoughts in words, wants to communicate, he confuses the subjective with the objective, his altered subjective state with an external event, the dawning of a light upon him with the coming into existence of something new outside him, the falling of the veil from his eyes with his having had a revelation. Subjectively his emotion is carried to the extreme; he wants to select the most powerful expression to describe it and by means of a mental deception grasps the objective qualification: having had a revelation.”