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.“

“In the deepest sense, the being in a state of sin is the sin, the particular sins are not the continuation of sin, they are expressions of its continuation.”

“a. Does a Human Being Have the Right to Let Himself Be Put to Death for the Truth? by H. H.”

“From the Christian point of view it stands firm that the truly Christian venturing requires probability. p. 101”

“If the ethical – that is, social morality – is the highest … then no categories are needed other than the Greek philosophical categories.”

“A white spot is on the horizon. There it is. A terrible storm is brewing. But no one sees the write spot or has any inkling of what it might mean. But no (this would not be the most terrible situation either), no, there is one person who sees it and knows what it means-but he is a passenger. He has no authority on the ship, can take no action. … The fact that in Christendom there is visible on the horizon a white speck which means that a storm is threatening-this I knew; but, alas, I was an am only a passenger.”

“The person who is going to preach ought to live in the Christian thoughts and ideas: they ought to be his daily life. If so – this is the view of Christianity – then you, too, will have eloquence enough and precisely that which is needed when you speak extemporaneously without specific preparation. However, it is fallacious eloquence if someone, without otherwise occupying himself with, without living in these thoughts, once in a while sits down and laboriously collects such thoughts, perhaps in the field of literature, and then works them into a well-composed discourse, which is then committed to memory and delivered superbly, with respect both to voice and diction and gestures.”

“Posito I assume and when I say posito, I have the right to assume the unlikely; therefore posito, I assume that Mr. A. A., whose promises supposedly have not weakened him, went to work and wrote the system. Posito, I assume, and when I say posito, I have the right to assume what is more unreasonable than the most unreasonable; therefore; posito, I assume that if Mr. A. A. did not write the system, then Mr. B. B. wrote it-then what? Let us linger for a moment on this thought, with which, of course, we have all been familiar for several years: the thought of the prospect for the hope of the system. Therefore, in order to be very brief, posito, I assume that the system appeared here in Copenhagen, then what? Then one would indeed have to read it, unless Mr. C. C. would instantly be kind and philanthropic enough to promise a summary of the system and also position us in the point of view; then we would again be saved by the promise. If this does not happen, then of course one would have to read it. How troublesome, and who would finally benefit from that?”

“If the genius is an artist, then he accomplishes his work as art, but neither he nor his work of art has a telos outside him.”

“There is a contrast of primary significance between Augustine and Pelagius. The former crushes everything in order to rebuild it again. The other addresses himself to man as he is. The first system, therefore, in respect to Christianity, falls into three stages: creation – the fall and a consequent condition of death and impotence; a new creation – whereby man is placed in a position where he can choose; and then, if he chooses – Christianity. The other system addresses itself to man as he is (Christianity fits into the world). From this is seen the significance of the theory of inspiration for the first system; from this also is seen the relationship between the synergistic and the semipelagian conflict. It is the same question, only that the syngeristic struggle has its presupposition in the new creation of the Augustinian system.”

“To one unnamed, whose name will one day be named, is dedicated, with this little work, the entire authorship, as it was from the beginning. (Dedication) P. 163”

“For whoever has what he has from the God himself clearly has it at first hand; and he who does not have it from the God himself is not a disciple. Let us assume that it is otherwise, that the contemporary generation of disciples had received the condition from the God, and that the subsequent generations were to receive it from these contemporaries – what would follow?”

“A person can perhaps succeed in hiding his sins from the world, he can perhaps be foolishly happy that he succeeds, or yet, a little more honest, admit that it is a deplorable weakness and cowardliness that he does not have the courage to become open-but a person cannot hide his sins from himself. P. 182”

“I may live for thirty years, or perhaps forty, or maybe just one day: therefore I have resolved to use this day, or whatever I have to say in these thirty years or whatever I have to say this one day I may have to live — I have resolved to use it in such a way that if not one day in my whole past life has been used well, this one by the help of God will be. JP VIII 1 A 533”

“When you are reading God’s Word, it is not the obscure passages that bind you but what you understand, and with that you comply at once. If you understood only one single passage in all of Holy Scripture, well, then you must do that first of all, but you do not first have to sit down and ponder the obscure passages.”

“I can understand myself in believing, although in addition I can in a relative misunderstanding comprehend the human aspect of this life: but comprehend faith or comprehend Christ, I cannot.”

“And how does the God’s existence emerge from the proof? Does it follow straightway, without any breach of continuity? Or have we not here an analogy to the behavior of the little Cartesian dolls? As soon as I let go of the doll it stands on its head. As soon as I let it go – I must therefore let it go. So also with the proof. As long as I keep my hold on the proof, i. e., continue to demonstrate, the existence does not come out, if for no other reason than that I am engaged in proving it; but when I let the proof go, the existence is there. But this act of letting go is surely also something; it is indeed a contribution of mine. Must not this also be taken into the account, this little moment, brief as it may be – it need not be long, for it is a leap. However brief this moment, if only an instantaneous now, this "now" must be included in the reckoning.”

“But it never occurred to him to want to be a philosopher, or dedicate himself to Speculation; he was still too fickle for that. True, he was not drawn now to one thing and now to another – thinking was and remained his passion – but he still lacked the self-discipline required for acquiring a deeper coherence. Both the significant and the insignificant attracted him equally as points of departure for his pursuits; the result was not of great consequence – only the movements of thought as such interested him. Sometimes he noticed that he reached one and the same conclusion from quite different starting points, but this did not in any deeper sense engage his attention. His delight was always just to be pressing on; wherever he suspected a labyrinth, he had to find the way. Once he had started, nothing could bring him to a halt. If he found the going difficult and became tired of it before he ought, he would adopt a very simple remedy – he would shut himself up in his room, make everything as festive as possible, and then say loudly and clearly: I will do it. He had learned from his father that one can do what one wills, and his father’s life had not discredited this theory. Experiencing this had given Johannes indescribable pride; that there could be something one could not do when one willed it was unbearable to him. But his pride did not in the least indicate weakness of will, for when he had uttered these energetic words he was ready for anything; he then had a still higher goal – to penetrate the intricacies of the problem by force of will. This again was an adventure that inspired him. Indeed his life was in this way always adventurous. He needed no woods and wanderings for his adventures, but only what he possessed – a little room with one window.”

“When you read God’s Word, in everything you read, continually to say to yourself: It is I to whom it is speaking - this is earnestness, precisely this is earnestness. Not a single one of those to whom the cause of Christianity in the higher sense has been entrusted forgot to urge this again and again as most crucial, as unconditionally the condition if you are to come to see yourself in the mirror.”

“Therefore create me! You, the most esteemed, cultured public, are in possession of nervus rerum gerendarum [the moving force to accomplish something]. Just a word from you, a promise to purchase what I write, or, if it is possible, so that everything can be in order immediately, a little advance payment – and I am an author; I shall remain one as long as this favor lasts.”

“There is no one at the Communion table who retains against you even the least of your sins, no one, unless you yourself do it. So cast them away from yourself, and the recollection of them, lest in it your retain them; and cast the recollection of your having cast your sins away, lest in it you retain them. P. 170”

“He was extremely important to his contemporaries, who wanted nothing more than to see in his the Expected One; they wanted almost to press it upon him and and to force him into the role - but that he then refuses to be that!”

“The Spirit brings faith, the faith.”

“The similarity between Christ and Socrates consists essentially in their dissimilarity. Just as philosophy begins with doubt, so also a life that may be called human begins with irony.”

“In vain do individual great men seek to mint new concepts and to set them in circulation — it is pointless. They are used for only a moment, and not by many, either, and they merely contribute to making the confusion even worse, for one idea seems to have become the fixed idea of the age: to get the better of one's superior. If the past may be charged with a certain indolent self-satisfaction in rejoicing over what it had, it would indeed be a shame to make the same charge against the present age (the minuet of the past and the gallop of the present). Under a curious delusion, the one cries out incessantly that he has surpassed the other, just as the Copenhageners, with philosophic visage, go out to Dyrehausen "in order to see and observe," without remembering that they themselves become objects for the others, who have also gone out simply to see and observe. Thus there is the continuous leap-frogging of one over the other — "on the basis of the immanent negativity of the concept", as I heard a Hegelian say recently, when he pressed my hand and made a run preliminary to jumping. — When I see someone energetically walking along the street, I am certain that his joyous shout, "I am coming over," is to me — but unfortunately I did not hear who was called (this actually happened); I will leave a blank for the name, so everyone can fill in an appropriate name.”

“If self-knowledge does not lead to knowing oneself before God - well, then there is something to what purely human self-observation says, namely, this self-knowledge leads to a certain emptiness that produces dizziness. Only by being before God can one totally come to oneself in the transparency of soberness. p. 106”

“Let us then in the brief prescribed moments simply consider the tax collector. Throughout all the ages he has been presented as the prototype of an honest and God-fearing churchgoer. Yet is seems to me that he is even more closely related to going to Communion, he who said, “God, be merciful to me, a sinner.” Is it not as if he were now going to Communion, he of whom it is said, “He went home to his house justified””

“Now just as the historical gives occasion for the contemporary to become a disciple, but only it must be noted through receiving the condition from the God himself, since otherwise we speak Socratically, so the testimony of contemporaries gives occasion for each successor to become a disciple, but only it must be noted through receiving the condition from the God himself.”

“Let us suppose that a man believes in eternal life on Christ’s word. In that case he believes without any fuss about being profound and searching and philosophical and racking his brains.”

“There must have been many who had a relationship to Jesus similar to that of Barabbas (his name was Jesus Barrabas). The Danish "Barrabas" is about the same as "N. N." [Mr. X or John Doe], filius patris, his father's son. — It is too bad, however, that we do not know anything more about Barrabas; it seems to me that in many ways he could have become a counterpart to the Wandering Jew. The rest of his life must have taken a singular turn. God knows whether or not he became a Christian.”