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nnes de silentio repetition is about a young man søren kierkegaard who has anxiety and depression because he feels he has to sacrifice his love for a girl regine olsen to god he tries to see if the new science of psychology can help him understand himself constantin constantius who is the pseudonymous author of that book is the psychologist at the same time he published three upbuilding discourses 1843 under his own name which dealt specifically with how love can be used to hide things from yourself or others 82 these three books all published on the same day are an example of kierkegaard s method of indirect communication kierkegaard questioned whether an individual can know if something is a good gift from god or not and concludes by saying it does not depend then merely upon what one sees but what one sees depends upon how one sees all observation is not just a receiving a discovering but also a bringing forth and insofar as it is that how the observer himself is constituted is indeed decisive 83 god s love is imparted indirectly just as our own sometimes is 84 during 1844 he published two three and four more upbuilding discourses just as he did in 1843 but here he discussed how an individual might come to know god theologians philosophers and historians were all engaged in debating about the existence of god this is direct communication and kierkegaard thinks this might be useful for theologians philosophers and historians associations but not at all useful for the single individual who is interested in becoming a christian kierkegaard always wrote for that single individual whom i with joy and gratitude call my reader 85 the single individual must put what is understood to use or it will be lost reflection can take an individual only so far before the imagination begins to change the whole content of what was being thought about love is won by being exercised just as much as faith and patience are he also wrote several more pseudonymous books in 1844 philosophical fragments prefaces and the concept of anxiety and finished the year up with four upbuilding discourses 1844 he used indirect communication in the first book and direct communication in the rest of them he doesn t believe the question about god s existence should be an opinion held by one group and differently by another no matter how many demonstrations are made he says it s up to the single individual to make the fruit of the holy spirit real because love and joy are always just possibilities christendom wanted to define god s attributes once and for all but kierkegaard was against this his love for regine was a disaster but it helped him because of his point of view 86 kierkegaard believed each generation has its own task and need not trouble itself unduly by being everything to previous and succeeding generations 87 in an earlier book he had said to a certain degree every generation and every individual begins his life from the beginning 88 and in another no generation has learned to love from another no generation is able to begin at any other point than the beginning no generation learns the essentially human from a previous one 89 and finally in 1850 he wrote those true christians who in every generation live a life contemporaneous with that of christ have nothing whatsoever to do with christians of the preceding generation but all the more with their contemporary christ his life here on earth attends every generation and every generation severally as sacred history 90 but in 1848 the whole generation and every individual in the generation is a participant in one s having faith 91 he was against the hegelian idea of mediation 92 93 94 because it introduces a third term 95 that comes between the single individual and the object of desire kierkegaard wrote in 1844 if a person can be assured of the grace of god without needing temporal evidence as a middleman or as the dispensation advantageous to him as interpreter then it is indeed obvious to him that the grace of god is the most glorious of all 96 he was against mediation and settled instead on the choice to be content with the grace of god or not it s the choice between the possibility of the temporal and the eternal mistrust and belief and deception and truth 97 subjective and objective 98 these are the magnitudes of choice he always stressed deliberation and choice in his writings and wrote against comparison 99 the inwardness of christianity edit kierkegaard believed god comes to each individual mysteriously 100 101 he published three discourses on imagined occasions first called thoughts on crucial situations in human life in david f swenson s 1941 translation under his own name on 29 april and stages on life s way edited by hilarius bookbinder 30 april 1845 the stages is a sequel to either or which kierkegaard did not think had been adequately read by the public and in stages he predicted that two thirds of the book s readers will quit before they are halfway through out of boredom they will throw the book away 102 he knew he was writing books but had no idea who was reading them his sales were meager and he had no publicist or editor he was writing in the dark so to speak 103 many of his readers have been and continue to be in the dark about his intentions he explained himself in his journal what i have understood as the task of the authorship has been done it is one idea this continuity from either or to anti climacus the idea of religiousness in reflection the task has occupied me totally for it has occupied me religiously i have understood the completion of this authorship as my duty as a responsibility resting upon me he advised his reader to read his books slowly and also to read them aloud since that might aid in understanding 104 he used indirect communication in his writings by for instance referring to the religious person as the knight of hidden inwardness in which he s different from everyone else even though he looks like everyone else because everything is hidden within him 105 kierkegaard imagined hidden inwardness several ways in 1848 he was writing about the subjective inward nature of god s encounter with the individual in many of his books and his goal was to get the single individual away from all the speculation that was going on about god and christ speculation creates quantities of ways to find god and his goods but finding faith in christ and putting the understanding to use stops all speculation because then one begins to actually exist as a christian or in an ethical religious way he was against an individual waiting until certain of god s love and salvation before beginning to try to become a christian he defined this as a special type of religious conflict the germans call anfechtung contesting or disputing 106 107 in kierkegaard s view the church should not try to prove christianity or even defend it it should help the single individual to make a leap of faith the faith that god is love and has a task for that very same single individual 108 kierkegaard identified the leap of faith as the good resolution 109 kierkegaard discussed the knight of faith in works of love 1847 by using the story of jesus healing the bleeding woman who showed the originality of faith by believing that if she touched jesus robe she would be healed she kept that secret within herself 110 concluding unscientific postscript to philosophical fragments kierkegaard wrote his concluding unscientific postscript to philosophical fragments in 1846 and here he tried to explain the intent of the first part of his authorship 111 112 he said christianity will not be content to be an evolution within the total category of human nature an engagement such as that is too little to offer to a god neither does it even want to be the paradox for the believer and then surreptitiously little by little provide him with understanding because the martyrdom of faith to crucify one s understanding is not a martyrdom of the moment but the martyrdom of continuance 113 the second part of his authorship was summed up in practice in christianity 114 early kierkegaardian scholars such as theodor w adorno and thomas henry croxall argue that the entire authorship should be treated as kierkegaard s own personal and religious views 115 this view leads to confusions and contradictions which make kierkegaard appear philosophically incoherent 116 later scholars such as the post structuralists interpreted kierkegaard s work by attributing the pseudonymous texts to their respective authors 117 postmodern christians present a different interpretation of kierkegaard s works 118 kierkegaard used the category of the individual to stop the endless either or 119 pseudonyms edit kierkegaard s most important pseudonyms 120 in chronological order were victor eremita editor of either or a writer of many articles in either or judge vilhelm author of rebuttals to a in either or johannes de silentio author of fear and trembling constantine constantius author of the first half of repetition young man author of the second half of repetition vigilius haufniensis author of the concept of anxiety nicolaus notabene author of prefaces hilarius bookbinder editor of stages on life s way johannes climacus author of philosophical fragments and concluding unscientific postscript to philosophical fragments inter et inter author of the crisis and a crisis in the life of an actress h h author of two minor ethical religious essays anti climacus author of the sickness unto death and practice in christianity all of these writings analyze the concept of faith on the supposition that if people are confused about faith as kierkegaard thought the inhabitants of christendom were they will not be in a position to develop the virtue faith is a matter of reflection in the sense that one cannot have the virtue unless one has the concept of virtue or at any rate the concepts that govern faith s understanding of self world and god 121 the corsair affair edit a caricature of kierkegaard published in the corsair a satirical journal on 22 december 1845 peder ludvig møller who studied at the university of copenhagen at the same time as kierkegaard published an article indirectly criticizing stages on life s way the article complimented kierkegaard for his wit and intellect but questioned whether he would ever be able to master his talent and write coherent complete works møller was also a contributor to and editor of the corsair a danish satirical paper that lampooned everyone of notable standing kierkegaard published a sarcastic response charging that møller s article was merely an attempt to impress copenhagen s literary elite kierkegaard wrote two small pieces in response to møller the activity of a traveling esthetician and dialectical result of a literary police action the former focused on insulting møller s integrity while the latter was a directed assault on the corsair in which kierkegaard after criticizing the journalistic quality and reputation of the paper openly asked the corsair to satirize him 122 kierkegaard s response earned him the ire of the paper and its second editor also an intellectual of kierkegaard s own age meïr aron goldschmidt 123 over the next few months the corsair took kierkegaard up on his offer to be abused and unleashed a series of attacks making fun of kierkegaard s appearance voice and habits for months kierkegaard perceived himself to be the victim of harassment on the streets of denmark in a journal entry dated 9 march 1846 kierkegaard made a long detailed explanation of his attack on møller and the corsair and also explained that this attack made him rethink his strategy of indirect communication 124 there had been much discussion in denmark about the pseudonymous authors until the publication of concluding unscientific postscript to philosophical fragments 27 february 1846 where he openly admitted to be the author of the books because people began wondering if he was in fact a christian or not 125 126 several journal entries from that year shed some light on what kierkegaard hoped to achieve 127 128 129 130 this book was published under an earlier pseudonym johannes climacus on 30 march 1846 he published two ages a literary review under his own name a critique of the novel two ages in some translations two generations written by thomasine christine gyllembourg ehrensvärd kierkegaard made several insightful observations on what he considered the nature of modernity and its passionless attitude towards life kierkegaard writes that the present age is essentially a sensible age devoid of passion the trend today is in the direction of mathematical equality so that in all classes about so and so many uniformly make one individual 131 in this kierkegaard attacked the conformity and assimilation of individuals into the crowd which became the standard for truth since it was the numerical 132 page needed how can one love the neighbor if the neighbor is always regarded as the wealthy or the poor or the lame 133 as part of his analysis of the crowd kierkegaard accused newspapers of decay and decadence kierkegaard stated christendom had lost its way by recognizing the crowd as the many who are moved by newspaper stories as the court of last resort in relation to the truth truth comes to a single individual not all people at one and the same time just as truth comes to one individual at a time so does love one doesn t love the crowd but does love their neighbor who is a single individual he says never have i read in the holy scriptures this command you shall love the crowd even less you shall ethico religiously recognize in the crowd the court of last resort in relation to the truth 134 135 authorship 1847 1855 edit this article contains too many or overly lengthy quotations please help summarise the quotations consider transferring direct quotations to wikiquote or excerpts to wikisource may 2019 learn how and when to remove this message kierkegaard began to publish under his own name again in 1847 the three part edifying discourses in diverse spirits 136 it included purity of heart is to will one thing what we learn from the lilies in the field and from the birds in the air and the gospel of sufferings he asked what does it mean to be a single individual who wants to do the good what does it mean to be a human being what does it mean to follow christ he now moves from upbuilding edifying discourses to christian discourses however he still maintains that these are not sermons 137 a sermon is about struggle with oneself about the tasks life offers one and about repentance for not completing the tasks 138 later in 1849 he wrote devotional discourses and godly discourses works of love 139 followed these discourses on 29 september 1847 both books were authored under his own name it was written under the themes love covers a multitude of sins and love builds up 1 peter 4 8 and 1 corinthians 8 1 kierkegaard believed that all human speech even divi...