The Existential Literature Collection E-Book

Henry David Thoreau

• Herausgeber: Blackmore Dennett
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Beschreibung

Existentialism is a movement in philosophy and literature that emphasizes individual existence, freedom and choice. It holds that, as there is no God or any other transcendent force, the only way to counter this nothingness (and hence to find meaning in life) is by embracing existence.

The Existential Literature Collection features:

FEAR AND TREMBLING, by Soren Kierkegaard
MANIFESTO OF THE COMMUNIST PARTY, by Karl Marx and Friedrich Engels
ON THE DUTY OF CIVIL DISOBEDIENCE, by Henry David Thoreau
NOTES FROM THE UNDERGROUND, by Fyodor Dostoyevsky
BEYOND GOOD AND EVIL, by Friedrich Nietzsche
THE WILL TO BELIEVE, by William James
IS LIFE WORTH LIVING?, by William James
HEART OF DARKNESS, by Joseph Conrad
I AM MUCH TOO ALONE IN THIS WORLD, YET NOT ALONE, by Rainer Maria Rilke
and
THE TRIAL, by Franz Kafka

Leseprobe

THE

EXISTENTIAL

LITERATURE

COLLECTION

Published 2019 by Blackmore Dennett

All rights reserved. This book or any portion thereof may not be reproduced or used in any manner whatsoever without the express written permission of the publisher except for the use of brief quotations in a book review.

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TABLE OF CONTENTS

FEAR AND TREMBLING, by Soren Kierkegaard

MANIFESTO OF THE COMMUNIST PARTY, by Karl Marx and Friedrich Engels

ON THE DUTY OF CIVIL DISOBEDIENCE, by Henry David Thoreau

NOTES FROM THE UNDERGROUND, by Fyodor Dostoyevsky

BEYOND GOOD AND EVIL, by Friedrich Nietzsche

THE WILL TO BELIEVE, by William James

IS LIFE WORTH LIVING?, by William James

HEART OF DARKNESS, by Joseph Conrad

I AM MUCH TOO ALONE IN THIS WORLD, YET NOT ALONE, by Rainer Maria Rilke

THE TRIAL, by Franz Kafka

FEAR AND TREMBLING, by Soren Kierkegaard

PREFACE

Not merely in the realm of commerce but in the world of ideas as well our age is organizing a regular clearance sale. Everything is to be had at such a bargain that it is questionable whether in the end there is anybody who will want to bid. Every speculative price-fixer who conscientiously directs attention to the significant march of modern philosophy, every Privatdocent, tutor, and student, every crofter and cottar in philosophy, is not content with doubting everything but goes further. Perhaps it would be untimely and ill-timed to ask them where they are going, but surely it is courteous and unobtrusive to regard it as certain that they have doubted everything, since otherwise it would be a queer thing for them to be going further. This preliminary movement they have therefore all of them made, and presumably with such ease that they do not find it necessary to let drop a word about the how; for not even he who anxiously and with deep concern sought a little enlightenment was able to find any such thing, any guiding sign, any little dietetic prescription, as to how one was to comport oneself in supporting this prodigious task. “But Descartes did it.” Descartes, a venerable, humble and honest thinker, whose writings surely no one can read without the deepest emotion, did what he said and said what he did. Alas, alack, that is a great rarity in our times! Descartes, as he repeatedly affirmed, did not doubt in matters of faith. “Memores tamen, ut jam dictum est, huic lumini naturali tamdiu tantum esse credendum, quamdiu nihil contrarium a Deo ipso revelatur. … Praeter caetera autem, memoriae nostrae pro summa regula est infigendum, ea quae nobis a Deo revelata sunt, ut omnium certissima esse credenda; et quamvis forte lumen rationis, quam maxime clarum et evidens, aliud quid nobis suggerere videretur, sold tamen auctoritati divinae potius quam proprio nostro judicio fidem esse adhibendam.” He did not cry, “Fire!” nor did he make it a duty for everyone to doubt; for Descartes was a quiet and solitary thinker, not a bellowing night-watchman; he modestly admitted that his method had importance for him alone and was justified in part by the bungled knowledge of his earlier years. “Ne quis igitur putet me hic traditurum aliquam methodum quam unusquisque sequi debeat ad recte regendum rationem; illam enim tantum quam ipsemet secutus sum exponere decrevi. … Sed simul ac illud studiorum curriculum absolvi (sc. juventutis), quo decurso mos est in eruditorum numerum cooptari, plane aliud coepi cogitare. Tot enim me dubiis totque erroribus implicatum esse animadverti, ut omnes discendi conatus nihil aliud mihi profuisse judicarem, quam quod ignorantiam meam magis magisque detexissem.”

What those ancient Greeks (who also had some understanding of philosophy) regarded as a task for a whole lifetime, seeing that dexterity in doubting is not acquired in a few days or weeks, what the veteran combatant attained when he had preserved the equilibrium of doubt through all the pitfalls he encountered, who intrepidly denied the certainty of sense-perception and the certainty of the processes of thought, incorruptibly defied the apprehensions of self-love and the insinuations of sympathy-that is where everybody begins in our time.

In our time nobody is content to stop with faith but wants to go further. It would perhaps be rash to ask where these people are going, but it is surely a sign of breeding and culture for me to assume that everybody has faith, for otherwise it would be queer for them to be … going further. In those old days it was different, then faith was a task for a whole lifetime, because it was assumed that dexterity in faith is not acquired in a few days or weeks. When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that fear and trembling which chastened the youth, which the man indeed held in check, but which no man quite outgrows … except as he might succeed at the earliest opportunity in going further. Where these revered figures arrived, that is the point where everybody in our day begins to go further.

The present writer is nothing of a philosopher, he has not understood the System, does not know whether it actually exists, whether it is completed; already he has enough for his weak head in the thought of what a prodigious head everybody in our day must have, since everybody has such a prodigious thought. Even though one were capable of converting the whole content of faith into the form of a concept, it does not follow that one has adequately conceived faith and understands how one got into it, or how it got into one. The present writer is nothing of a philosopher; he is, poetice et eleganter, an amateur writer who neither writes the System nor promises of the System, who neither subscribes to the System nor ascribes anything to it. He writes because for him it is a luxury which becomes the more agreeable and more evident, the fewer there are who buy and read what he writes. He can easily foresee his fate in an age when passion has been obliterated in favor of learning, in an age when an author who wants to have readers must take care to write in such a way that the book can easily be perused during the afternoon nap, and take care to fashion his outward deportment in likeness to the picture of that polite young gardener in the advertisement sheet, who with hat in hand, and with a good certificate from the place where he last served, recommends himself to the esteemed public. He foresees his fate-that he will be entirely ignored. He has a presentiment of the dreadful event, that a jealous criticism will many a time let him feel the birch; he trembles at the still more dreadful thought that one or another enterprising scribe, a gulper of paragraphs, who to rescue learning is always willing to do with other peoples’ writings what Trop “to preserve good taste” magnanimously resolved to do with a book called The Destruction of the Human Race-that is, he will slice the author into paragraphs, and will do it with the same inflexibility as the man who in the interest of the science of punctuation divided his discourse by counting the words, so that there were fifty words for a period and thirty-five for a semicolon.

I prostrate myself with the profoundest deference before every systematic “bag-peerer” at the custom house, protesting, “This is not the System, it has nothing whatever to do with the System.” I call down every blessing upon the System and upon the Danish shareholders in this omnibus-for a tower it is hardly likely to become. I wish them all and sundry good luck and all prosperity.

Respectfully, Johannes DE SILENTIO

PRELUDE

Once upon a time there was a man who as a child had heard the beautiful story11 about how God tempted Abraham, and how he endured temptation, kept the faith, and a second time received again a son contrary to expectation. When the child became older he read the same story with even greater admiration, for life had separated what was united in the pious simplicity of the child. The older he became, the more frequently his mind reverted to that story, his enthusiasm became greater and greater, and yet he was less and less able to understand the story. At last in his interest for that he forgot everything else; his soul had only one wish, to see Abraham, one longing, to have been witness to that event. His desire was not to behold the beautiful countries of the Orient, or the earthly glory of the Promised Land, or that godfearing couple whose old age God had blessed, or the venerable figure of the aged patriarch, or the vigorous young manhood of Isaac whom God had bestowed upon Abraham-he saw no reason why the same thing might not have taken place on a barren heath in Denmark. His yearning was to accompany them on the three days’ journey when Abraham rode with sorrow before him and with Isaac by his side. His only wish was to be present at the time when Abraham lifted up his eyes and saw Mount Moriah afar off, at the time when he left the asses behind and went alone with Isaac up unto the mountain; for what his mind was intent upon was not the ingenious web of imagination but the shudder of thought.

That man was not a thinker, he felt no need of getting beyond faith; he deemed it the most glorious thing to be remembered as the father of it, an enviable lot to possess it, even though no one else were to know it.

That man was not a learned exegete, he didn’t know Hebrew, if he had known Hebrew, he perhaps would easily have understood the story and Abraham.

I

“And God tempted Abraham and said unto him, Take Isaac, shine only son, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon the mountain which I will show thee.” 

It was early in the morning, Abraham arose betimes, he had the asses saddled, left his tent, and Isaac with him, but Sarah looked out of the window after them until they had passed down the valley and she could see them no more.12 They rode in silence for three days. On the morning of the fourth day Abraham said never a word, but he lifted up his eyes and saw Mount Moriah afar off. He left the young men behind and went on alone with Isaac beside him up to the mountain. But Abraham said to himself, “I will not conceal from Isaac whither this course leads him.” He stood still, he laid his hand upon the head of Isaac in benediction, and Isaac bowed to receive the blessing. And Abraham’s face was fatherliness, his look was mild, his speech encouraging. But Isaac was unable to understand him, his soul could not be exalted; he embraced Abraham’s knees, he fell at his feet imploringly, he begged for his young life, for the fair hope of his future, he called to mind the joy in Abraham’s house, he called to mind the sorrow and loneliness. Then Abraham lifted up the boy, he walked with him by his side, and his talk was full of comfort and exhortation. But Isaac could not understand him. He climbed Mount Moriah, but Isaac understood him not. Then for an instant he turned away from him, and when Isaac again saw Abraham’s face it was changed, his glance was wild, his form was horror. He seized Isaac by the throat, threw him to the ground, and said, “Stupid boy, dost thou then suppose that I am thy father? I am an idolater. Dost thou suppose that this is God’s bidding? No, it is my desire.” Then Isaac trembled and cried out in his terror, “O God in heaven, have compassion upon me. God of Abraham, have compassion upon me. If I have no father upon earth, be Thou my father!” But Abraham in a low voice said to himself, “O Lord in heaven, I thank Thee. After all it is better for him to believe that I am a monster, rather than that he should lose faith in Thee.” 

When the child must be weaned, the mother blackens her breast, it would indeed be a shame that the breast should look delicious when the child must not have it. So the child believes that the breast has changed, but the mother is the same, her glance is as loving and tender as ever. Happy the person who had no need of more dreadful expedients for weaning the child! 

II

It was early in the morning, Abraham arose betimes, he embraced Sarah, the bride of his old age, and Sarah kissed Isaac, who had taken away her reproach, who was her pride, her hope for all time. So they rode on in silence along the way, and Abraham’s glance was fixed upon the ground until the fourth day when he lifted up his eyes and saw afar off Mount Moriah, but his glance turned again to the ground. Silently he laid the wood in order, he bound Isaac, in silence he drew the knife-then he saw the ram which God had prepared. Then he offered that and returned home. … From that time on Abraham became old, he could not forget that God had required this of him. Isaac throve as before, but Abraham’s eyes were darkened, and he knew joy no more.

When the child has grown big and must be weaned, the mother virginally hides her breast, so the child has no more a mother. Happy the child which did not in another way lose its mother.

III

It was early in the morning, Abraham arose betimes, he kissed Sarah, the young mother, and Sarah kissed Isaac, her delight, her joy at all times. And Abraham rode pensively along the way, he thought of Hagar and of the son whom he drove out into the wilderness, he climbed Mount Moriah, he drew the knife.

It was a quiet evening when Abraham rode out alone, and he rode to Mount Moriah; he threw himself upon his face, he prayed God to forgive him his sin, that he had been willing to offer Isaac, that the father had forgotten his duty toward the son. Often he rode his lonely way, but he found no rest. He could not comprehend that it was a sin to be willing to offer to God the best thing he possessed, that for which he would many times have given his life; and if it was a sin, if he had not loved Isaac as he did, then he could not understand that it might be forgiven. For what sin could be more dreadful? 

When the child must be weaned, the mother too is not without sorrow at the thought that she and the child are separated more and more, that the child which first lay under her heart and later reposed upon her breast will be so near to her no more. So they mourn together for the brief period of mourning. Happy the person who has kept the child as near and needed not to sorrow any more! 

IV

It was early in the morning, everything was prepared for the journey in Abraham’s house. He bade Sarah farewell, and Eleazar, the faithful servant, followed him along the way, until he turned back. They rode together in harmony, Abraham and Isaac, until they came to Mount Moriah. But Abraham prepared everything for the sacrifice, calmly and quietly; but when he turned and drew the knife, Isaac saw that his left hand was clenched in despair, that a tremor passed through his body-but Abraham drew the knife.

Then they returned again home, and Sarah hastened to meet them, but Isaac had lost his faith. No word of this had ever been spoken in the world, and Isaac never talked to anyone about what he had seen, and Abraham did not suspect that anyone had seen it.

When the child must be weaned, the mother has stronger food in readiness, lest the child should perish. Happy the person who has stronger food in readiness! 

Thus and in many like ways that man of whom we are speaking thought concerning this event. Every time he returned home after wandering to Mount Moriah, he sank down with weariness, he folded his hands and said, “No one is so great as Abraham! Who is capable of understanding him?” 

A PANEGYRIC UPON ABRAHAM

If there were no eternal consciousness in a man, if at the foundation of all there lay only a wildly seething power which writhing with obscure passions produced everything that is great and everything that is insignificant, if a bottomless void never satiated lay hidden beneath all-what then would life be but despair? If such were the case, if there were no sacred bond which united mankind, if one generation arose after another like the leafage in the forest, if the one generation replaced the other like the song of birds in the forest, if the human race passed through the world as the ship goes through the sea, like the wind through the desert, a thoughtless and fruitless activity, if an eternal oblivion were always lurking hungrily for its prey and there was no power strong enough to wrest it from its maw-how empty then and comfortless life would be! But therefore it is not thus, but as God created man and woman, so too He fashioned the hero and the poet or orator. The poet cannot do what that other does, he can only admire, love and rejoice in the hero. Yet he too is happy, and not less so, for the hero is as it were his better nature, with which he is in love, rejoicing in the fact that this after all is not himself, that his love can be admiration. He is the genius of recollection, can do nothing except call to mind what has been done, do nothing but admire what has been done; he contributes nothing of his own, but is jealous of the intrusted treasure. He follows the option of his heart, but when he has found what he sought, he wanders before every man’s door with his song and with his oration, that all may admire the hero as he does, be proud of the hero as he is. This is his achievement, his humble work, this is his faithful service in the house of the hero. If he thus remains true to his love, he strives day and night against the cunning of oblivion which would trick him out of his hero, then he has completed his work, then he is gathered to the hero, who has loved him just as faithfully, for the poet is as it were the hero’s better nature, powerless it may be as a memory is, but also transfigured as a memory is. Hence no one shall be forgotten who was great, and though time tarries long, though a cloud13 of misunderstanding takes the hero away, his lover comes nevertheless, and the longer the time that has passed, the more faithfully will he cling to him.

No, not one shall be forgotten who was great in the world. But each was great in his own way, and each in proportion to the greatness of that which he loved. For he who loved himself became great by himself, and he who loved other men became great by his selfless devotion, but he who loved God became greater than all. Everyone shall be remembered, but each became great in proportion to his expectation. One became great by expecting the possible, another by expecting the eternal, but he who expected the impossible became greater than all. Everyone shall be remembered, but each was great in proportion to the greatness of that with which he strove. For he who strove with the world became great by overcoming the world, and he who strove with himself became great by overcoming himself, but he who strove with God became greater than all. So there was strife in the world, man against man, one against a thousand, but he who strove with God was greater than all. So there was strife upon earth: there was one who overcame all by his power, and there was one who overcame God by his impotence. There was one who relied upon himself and gained all, there was one who secure in his strength sacrificed all, but he who believed God was greater than all. There was one who was great by reason of his power, and one who was great by reason of his wisdom, and one who was great by reason of his hope, and one who was great by reason of his love; but Abraham was greater than all, great by reason of his power whose strength is impotence, great by reason of his wisdom whose secret is foolishness, great by reason of his hope whose form is madness, great by reason of the love which is hatred of oneself.

By faith Abraham went out from the land of his fathers and became a sojourner in the land of promise. He left one thing behind, took one thing with him: he left his earthly understanding behind and took faith with him-otherwise he would not have wandered forth but would have thought this unreasonable. By faith he was a stranger in the land of promise, and there was nothing to recall what was dear to him, but by its novelty everything tempted his soul to melancholy yearning-and yet he was God’s elect, in whom the Lord was well pleased! Yea, if he had been disowned, cast off from God’s grace, he could have comprehended it better; but now it was like a mockery of him and of his faith. There was in the world one too who lived in banishment14 from the fatherland he loved. He is not forgotten, nor his Lamentations when he sorrowfully sought and found what he had lost. There is no song of Lamentations by Abraham. It is human to lament, human to weep with them that weep, but it is greater to believe, more blessed to contemplate the believer.

By faith Abraham received the promise that in his seed all races of the world would be blessed. Time passed, the possibility was there, Abraham believed; time passed, it became unreasonable, Abraham believed. There was in the world one who had an expectation, time passed, the evening drew nigh, he was not paltry enough to have forgotten his expectation, therefore he too shall not be forgotten. Then he sorrowed, and sorrow did not deceive him as life had done, it did for him all it could, in the sweetness of sorrow he possessed his delusive expectation. It is human to sorrow, human to sorrow with them that sorrow, but it is greater to believe, more blessed to contemplate the believer. There is no song of Lamentations by Abraham. He did not mournfully count the days while time passed, he did not look at Sarah with a suspicious glance, wondering whether she were growing old, he did not arrest the course of the sun, that Sarah might not grow old, and his expectation with her. He did not sing lullingly before Sarah his mournful lay. Abraham became old, Sarah became a laughingstock in the land, and yet he was God’s elect and inheritor of the promise that in his seed all the races of the world would be blessed. So were it not better if he had not been God’s elect? What is it to be God’s elect? It is to be denied in youth the wishes of youth, so as with great pains to get them fulfilled in old age. But Abraham believed and held fast the expectation. If Abraham had wavered, he would have given it up. If he had said to God, “Then perhaps it is not after all Thy will that it should come to pass, so I will give up the wish. It was my only wish, it was my bliss. My soul is sincere, I hide no secret malice because Thou didst deny it to me”-he would not have been forgotten, he would have saved many by his example, yet he would not be the father of faith. For it is great to give up one’s wish, but it is greater to hold it fast after having given it up, it is great to grasp the eternal, but it is greater to hold fast to the temporal after having given it up.15

Then came the fulness of time. If Abraham had not believed, Sarah surely would have been dead of sorrow, and Abraham, dulled by grief, would not have understood the fulfilment but would have smiled at it as at a dream of youth. But Abraham believed, therefore he was young; for he who always hopes for the best becomes old, and he who is always prepared for the worst grows old early, but he who believes preserves an eternal youth. Praise therefore to that story! For Sarah, though stricken in years, was young enough to desire the pleasure of motherhood, and Abraham, though gray-haired, was young enough to wish to be a father. In an outward respect the marvel consists in the fact that it came to pass according to their expectation, in a deeper sense the miracle of faith consists in the fact that Abraham and Sarah were young enough to wish, and that faith had preserved their wish and therewith their youth. He accepted the fulfilment of the promise, he accepted it by faith, and it came to pass according to the promise and according to his faith-for Moses smote the rock with his rod, but he did not believe.

Then there was joy in Abraham’s house, when Sarah became a bride on the day of their golden wedding.

But it was not to remain thus. Still once more Abraham was to be tried. He had fought with that cunning power which invents everything, with that alert enemy which never slumbers, with that old man who outlives all things-he had fought with Time and preserved his faith. Now all the terror of the strife was concentrated in one instant. “And God tempted Abraham and said unto him, Take Isaac, thine only son, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon the mountain which I will show thee.” 

So all was lost-more dreadfully than if it had never come to pass! So the Lord was only making sport of Abraham! He made miraculously the preposterous actual, and now in turn He would annihilate it. It was indeed foolishness, but Abraham did not laugh at it like Sarah when the promise was announced. All was lost! Seventy years of faithful expectation, the brief joy at the fulfilment of faith. Who then is he that plucks away the old man’s staff, who is it that requires that he himself shall break it? Who is he that would make a man’s gray hairs comfortless, who is it that requires that he himself shall do it? Is there no compassion for the venerable oldling, none for the innocent child? And yet Abraham was God’s elect, and it was the Lord who imposed the trial. All would now be lost. The glorious memory to be preserved by the human race, the promise in Abraham’s seed-this was only a whim, a fleeting thought which the Lord had had, which Abraham should now obliterate. That glorious treasure which was just as old as faith in Abraham’s heart, many, many years older than Isaac, the fruit of Abraham’s life, sanctified by prayers, matured in conflict-the blessing upon Abraham’s lips, this fruit was now to be plucked prematurely and remain without significance. For what significance had it when Isaac was to be sacrificed? That sad and yet blissful hour when Abraham was to take leave of all that was dear to him, when yet once more he was to lift up his head, when his countenance would shine like that of the Lord, when he would concentrate his whole soul in a blessing which was potent to make Isaac blessed all his days-this time would not come! For he would indeed take leave of Isaac, but in such a way that he himself would remain behind; death would separate them, but in such a way that Isaac remained its prey. The old man would not be joyful in death as he laid his hands in blessing upon Isaac, but he would be weary of life as he laid violent hands upon Isaac. And it was God who tried him. Yea, woe, woe unto the messenger who had come before Abraham with such tidings! Who would have ventured to be the emissary of this srrow? But it was God who tried Abraham.

Yet Abraham believed, and believed for this life. Yea, if his faith had been only for a future life, he surely would have cast everything away in order to hasten out of this world to which he did not belong. But Abraham’s faith was not of this sort, if there be such a faith; for really this is not faith but the furthest possibility of faith which has a presentiment of its object at the extremest limit of the horizon, yet is separated from it by a yawning abyss within which despair carries on its game. But Abraham believed precisely for this life, that he was to grow old in the land, honored by the people, blessed in his generation, remembered forever in Isaac, his dearest thing in life, whom he embraced with a love for which it would be a poor expression to say that he loyally fulfilled the father’s duty of loving the son, as indeed is evinced in the words of the summons, “the son whom thou lovest.” Jacob had twelve sons, and one of them he loved; Abraham had only one, the son whom he loved.

Yet Abraham believed and did not doubt, he believed the preposterous. If Abraham had doubted-then he would have done something else, something glorious; for how could Abraham do anything but what is great and glorious! He would have marched up to Mount Moriah, he would have cleft the fire-wood, lit the pyre, drawn the knife-he would have cried out to God, “Despise not this sacrifice, it is not the best thing I possess, that I know well, for what is an old man in comparison with the child of promise; but it is the best I am able to give Thee. Let Isaac never come to know this, that he may console himself with his youth.” He would have plunged the knife into his own breast. He would have been admired in the world, and his name would not have been forgotten; but it is one thing to be admired, and another to be the guiding star which saves the anguished.

But Abraham believed. He did not pray for himself, with the hope of moving the Lord-it was only when the righteous punishment was decreed upon Sodom and Gomorrha that Abraham came forward with his prayers.

We read in those holy books: “And God tempted Abraham, and said unto him, Abraham, Abraham, where art thou? And he said, Here am I.” Thou to whom my speech is addressed, was such the case with thee? When afar off thou didst see the heavy dispensation of providence approaching thee, didst thou not say to the mountains, Fall on me, and to the hills, Cover me? Or if thou wast stronger, did not thy foot move slowly along the way, longing as it were for the old path? When a call was issued to thee, didst thou answer, or didst thou not answer perhaps in a low voice, whisperingly? Not so Abraham: joyfully, buoyantly, confidently, with a loud voice, he answered, “Here am I.” We read further: “And Abraham rose early in the morning”-as though it were to a festival, so he hastened, and early in the morning he had come to the place spoken of, to Mount Moriah. He said nothing to Sarah, nothing to Eleazar. Indeed who could understand him? Had not the temptation by its very nature exacted of him an oath of silence? He cleft the wood, he bound Isaac, he lit the pyre, he drew the knife. My hearer, there was many a father who believed that with his son he lost everything that was dearest to him in the world, that he was deprived of every hope for the future, but yet there was none that was the child of promise in the sense that Isaac was for Abraham. There was many a father who lost his child; but then it was God, it was the unalterable, the unsearchable will of the Almighty, it was His hand took the child. Not so with Abraham. For him was reserved a harder trial, and Isaac’s fate was laid along with the knife in Abraham’s hand. And there he stood, the old man, with his only hope! But he did not doubt, he did not look anxiously to the right or to the left, he did not challenge heaven with his prayers. He knew that it was God the Almighty who was trying him, he knew that it was the hardest sacrifice that could be required of him; but he knew also that no sacrifice was too hard when God required it-and he drew the knife.

Who gave strength to Abraham’s arm? Who held his right hand up so that it did not fall limp at his side? He who gazes at this becomes paralyzed. Who gave strength to Abraham’s soul, so that his eyes did not grow dim, so that he saw neither Isaac nor the ram? He who gazes at this becomes blind.-And yet rare enough perhaps is the man who becomes paralyzed and blind, still more rare one who worthily recounts what happened. We all know it-it was only a trial.

If Abraham when he stood upon Mount Moriah had doubted, if he had gazed about him irresolutely, if before he drew the knife he had by chance discovered the ram, if God had permitted him to offer it instead of Isaac-then he would have betaken himself home, everything would have been the same, he has Sarah, he retained Isaac, and yet how changed! For his retreat would have been a flight, his salvation an accident, his reward dishonor, his future perhaps perdition. Then he would have borne witness neither to his faith nor to God’s grace, but would have teshfied only how dreadful it is to march out to Mount Moriah. Then Abraham would not have been forgotten, nor would Mount Moriah, this mountain would then be mentioned, not like Ararat where the Ark landed, but would be spoken of as a consternation, because it was here that Abraham doubted.

Venerable Father Abraham! In marching home from Mount Moriah thou hadst no need of a panegyric which might console thee for thy loss; for thou didst gain all and didst retain Isaac. Was it not so? Never again did the Lord take him from thee, but thou didst sit at table joyfully with him in thy tent, as thou cost in the beyond to all eternity. Venerable Father Abraham! Thousands of years have run their course since those days, but thou hast need of no tardy lover to snatch the memorial of thee from the power of oblivion, for every language calls thee to remembrance-and yet thou cost reward thy lover more gloriously than does any other; hereafter thou cost make him blessed in thy bosom; here thou cost enthral his eyes and his heart by the marvel of thy deed. Venerable Father Abraham! Second Father of the human race! Thou who first wast sensible of and didst first bear witness to that prodigious passion which disdains the dreadful conflict with the rage of the elements and with the powers of creation in order to strive with God; thou who first didst know that highest passion, the holy, pure and humble expression of the divine madness16 which the pagans admired-forgive him who would speak in praise of thee, if he does not do it fittingly. He spoke humbly, as if it were the desire of his own heart, he spoke briefly, as it becomes him to do, but he will never forget that thou hadst need of a hundred years to obtain a son of old age against expectation, that thou didst have to draw the knife before retaining Isaac; he will never forget that in a hundred and thirty years thou didst not get further than to faith.

PROBLEMATA: PRELIMINARY EXPECTORATION

An old proverb fetched from the outward and visible world says: “Only the man that works gets the bread.” Strangely enough this proverb does not aptly apply in that world to which it expressly belongs. For the outward world is subjected to the law of imperfection, and again and again the experience is repeated that he too who does not work gets the bread, and that he who sleeps gets it more abundantly than the man who works. In the outward world everything is made payable to the bearer, this world is in bondage to the law of indifference, and to him who has the ring, the spirit of the ring is obedient, whether he be Noureddin or Aladdin,17 and he who has the world’s treasure, has it, however he got it. It is different in the world of spirit. Here an eternal divine order prevails, here it does not rain both upon the just and upon the unjust, here the sun does not shine both upon the good and upon the evil, here it holds good that only he who works gets the bread, only he who was in anguish finds repose, only he who descends into the underworld rescues the beloved, only he who draws the knife gets Isaac. He who will not work does not get the bread but remains deluded, as the gods deluded Orpheus with an airy figure in place of the loved one, deluded him because he was effeminate, not courageous, because he was a cithara-player, not a man. Here it is of no use to have Abraham for one’s father, nor to have seventeen ancestors-he who will not work must take note of what is written about the maidens of Israel,18 for he gives birth to wind, but he who is willing to work gives birth to his own father.

There is a knowledge which would presumptuously introduce into the world of spirit the same law of indifference under which the external world sighs. It counts it enough to think the great-other work is not necessary. But therefore it doesn’t get the bread, it perishes of hunger, while everything is transformed into gold. And what does it really know? There were many thousands of Greek contemporaries, and countless numbers in subsequent generations, who knew all the triumphs of Miltiades, but only one19 was made sleepless by them. There were countless generations which knew by rote, word for word, the story of Abraham-how many were made sleepless by it? 

Now the story of Abraham has the remarkable property that it is always glorious, however poorly one may understand it; yet here again the proverb applies, that all depends upon whether one is willing to labor and be heavy laden. But they will not labor, and yet they would understand the story. They exalt Abraham-but how? They express the whole thing in perfectly general terms: “The great thing was that he loved God so much that he was willing to sacrifice to Him the best.” That is very true, but “the best” is an indefinite expression. In the course of thought, as the tongue wags on, Isaac and “the best” are confidently identified, and he who meditates can very well smoke his pipe during the meditation, and the auditor can very well stretch out his legs in comfort. In case that rich young man whom Christ encountered on the road had sold all his goods and given to the poor, we should extol him, as we do all that is great, though without labor we would not understand him-and yet he would not have become an Abraham, in spite of the fact that he offered his best. What they leave out of Abraham’s history is dread;20 for to money I have no ethical obligation, but to the son the father has the highest and most sacred obligation. Dread, however, is a perilous thing for effeminate natures, hence they forget it, and in spite of that they want to talk about Abraham. So they talk-in the course of the oration they use indifferently the two terms, Isaac and “the best.” All goes famously. However, if it chanced that among the auditors there was one who suffered from insomnia-then the most dreadful, the profoundest tragic and comic misunderstanding lies very close. He went home, he would do as Abraham did, for the son is indeed “the best.” 

If the orator got to know of it, he perhaps went to him, he summoned all his clerical dignity, he shouted, “O abominable man, offscouring of society, what devil possessed thee to want to murder thy son?” And the parson, who had not been conscious of warmth or perspiration in preaching about Abraham, is astonished at himself, at the earnest wrath which he thundered down upon that poor man. He was delighted with himself, for he had never spoken with such verve and unction. He said to himself and to his wife, “I am an orator. What I lacked was the occasion. When I talked about Abraham on Sunday I did not feel moved in the least.” In case the same orator had a little superabundance of reason which might be lost, I think he would have lost it if the sinner were to say calmly and with dignity, “That in fact is what you yourself preached on Sunday.” How could the parson be able to get into his head such a consequence? And yet it was so, and the mistake was merely that he didn’t know what he was saying. Would there were a poet who might resolve to prefer such situations, rather than the stuff and nonsense with which comedies and novels are filled! The comic and the tragic here touch one another at the absolute point of infinity. The parson’s speech was perhaps in itself ludicrous enough, but it became infinitely ludicrous by its effect, and yet this consequence was quite natural. Or if the sinner, without raising any objection, were to be converted by the parson’s severe lecture, if the zealous clergyman were to go joyfully home, rejoicing in the consciousness that he not only was effective in the pulpit, but above all by his irresistible power as a pastor of souls, who on Sunday roused the congregation to enthusiasm, and on Monday like a cherub with a flaming sword placed himself before the man who by his action wanted to put to shame the old proverb, that “things don’t go on in the world as the parson preaches.”* 

*In the old days they said, “What a pity things don’t go on in the world as the parson preaches”-perhaps the time is coming, especially with the help of philosophy, when they will say, “Fortunately things don’t go on as the parson preaches; for after all there is some sense in life, but none at all in his preaching.” 

If on the other hand the sinner was not convinced, his situation is pretty tragic. Presumably he would be executed or sent to the lunatic asylum, in short, he would have become unhappy in relation to so-called reality-in another sense I can well think that Abraham made him happy, for he that labors does not perish.

How is one to explain the contradichon illustrated by that orator? Is it because Abraham had a prescriptive right to be a great man, so that what he did is great, and when another does the same it is sin, a heinous sin? In that case I do not wish to participate in such thoughtless eulogy. If faith does not make it a holy act to be willing to murder one’s son, then let the same condemnation be pronounced upon Abraham as upon every other man. If a man perhaps lacks courage to carry his thought through, and to say that Abraham was a murderer, then it is surely better to acquire this courage, rather than waste time upon undeserved eulogies. The ethical expression for what Abraham did is, that he would murder Isaac; the religious expression is, that he would sacrifice Isaac; but precisely in this contradiction consists the dread which can well make a man sleepless, and yet Abraham is not what he is without this dread. Or perhaps he did not do at all what is related, but something altogether different, which is accounted for by the circumstances of his times-then let us forget him, for it is not worth while to remember that past which cannot become a present. Or had perhaps that orator forgotten something which corresponds to the ethical forgetfulness of the fact that Isaac was the son? For when faith is eliminated by becoming null or nothing, then there only remains the crude fact that Abraham wanted to murder Isaac-which is easy enough for anyone to imitate who has not faith, the faith, that is to say, which makes it hard for him.

For my part I do not lack the courage to think a thought whole. Hitherto there has been no thought I have been afraid of; if I should run across such a thought, I hope that I have at least the sincerity to say, “I am afraid of this thought, it stirs up something else in me, and therefore I will not think it. If in this I do wrong, the punishment will not fail to follow.” If I had recognized that it was the verdict of truth that Abraham was a murderer, I do not know whether I would have been able to silence my pious veneration for him. However, if I had thought that, I presumably would have kept silent about it, for one should not initiate others into such thoughts. But Abraham is no dazzling illusion, he did not sleep into renown, it was not a whim of fate.

Can one then speak plainly about Abraham without incurring the danger that an individual might in bewilderment go ahead and do likewise? If I do not dare to speak freely, I will be completely silent about Abraham, above all I will not disparage him in such a way that precisely thereby he becomes a pitfall for the weak. For if one makes faith everything, that is, makes it what it is, then, according to my way of thinking, one may speak of it without danger in our age, which hardly extravagates in the matter of faith, and it is only by faith one attains likeness to Abraham, not by murder. If one makes love a transitory mood, a voluptuous emotion in a man, then one only lays pitfalls for the weak when one would talk about the exploits of love. Transient emotions every man surely has, but if as a consequence of such emotions one would do the terrible thing which love has sanctified as an immortal exploit, then all is lost, including the exploit and the bewildered doer of it.

So one surely can talk about Abraham, for the great can never do harm when it is apprehended in its greatness; it is like a two-edged sword which slays and saves. If it should fall to my lot to talk on the subject, I would begin by showing what a pious and God-fearing man Abraham was, worthy to be called God’s elect. Only upon such a man is imposed such a test. But where is there such a man? Next I would describe how Abraham loved Isaac. To this end I would pray all good spirits to come to my aid, that my speech might be as glowing as paternal love is. I hope that I should be able to describe it in such a way that there would not be many a father in the realms and territories of the King who would dare to affirm that he loved his son in such a way. But if he does not love like Abraham, then every thought of offering Isaac would be not a trial but a base temptation [Anfechtung]. On this theme one could talk for several Sundays, one need be in no haste. The consequence would be that, if one spoke rightly, some few of the fathers would not require to hear more, but for the time being they would be joyful if they really succeeded in loving their sons as Abraham loved. If there was one who, after having heard about the greatness, but also about the dreadfulness of Abraham’s deed, ventured to go forth upon that road, I would saddle my horse and ride with him. At every stopping place till we came to Mount Moriah I would explain to him that he still could turn back, could repent the misunderstanding that he was called to be tried in such a conflict, that he could confess his lack of courage, so that God Himself must take Isaac, if He would have him. It is my conviction that such a man is not repudiated but may become blessed like all the others. But in time he does not become blessed. Would they not, even in the great ages of faith, have passed this judgment upon such a man? I knew a person who on one occasion could have saved my life if he21 had been magnanimous. He said, “I see well enough what I could do, but I do not dare to. I am afraid that later I might lack strength and that I should regret it.” He was not magnanimous, but who for this cause would not continue to love him? 

Having spoken thus and moved the audience so that at least they had sensed the dialectical conflict of faith and its gigantic passion, I would not give rise to the error on the part of the audience that “he then has faith in such a high degree that it is enough for us to hold on to his skirts.” For I would add, “I have no faith at all, I am by nature a shrewd pate, and every such person always has great difficulty in making the movements of faith-not that I attach, however, in and for itself, any value to this difficulty which through the overcoming of it brought the clever head further than the point which the simplest and most ordinary man reaches more easily.” 

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 Hegel22 is a miracle, but to get beyond Abraham is the easiest thing of all. I for my part have devoted a good deal of time to the understanding of the Hegelian philosophy, I believe also that I understand it tolerably well, but when in spite of the trouble I have taken there are certain passages I cannot understand, I am foolhardy enough to think that he himself has not been quite clear. All this I do easily and naturally, my head does not suffer from it. But on the other hand when I have to think of Abraham, I am as though annihilated. I catch sight every moment of that enormous paradox which is the substance of Abraham’s life, every moment I am repelled, and my thought in spite of all its passion cannot get a hairs-breadth further. I strain every muscle to get a view of it-that very instant I am paralyzed.

I am not unacquainted with what has been admired as great and noble in the world, my soul feels affinity with it, being convinced in all humility that it was in my cause the hero contended, and the instant I contemplate his deed I cry out to myself, jam tua res agitur.23 I think myself into the hero, but into Abraham I cannot think myself; when I reach the height I fall down, for what I encounter there is the paradox. I do not however mean in any sense to say that faith is something lowly, but on the contrary that it is the highest thing, and that it is dishonest of philosophy to give something else instead of it and to make light of faith. Philosophy cannot and should not give faith, but it should understand itself and know what it has to offer and take nothing away, and least of all should fool people out of something as if it were nothing. I am not unacquainted with the perplexities and dangers of life, I do not fear them, and I encounter them buoyantly. I am not unacquainted with the dreadful, my memory is a faithful wife, and my imagination is (as I myself am not) a diligent little maiden who all day sits quietly at her work, and in the evening knows how to chat to me about it so prettily that I must look at it, though not always, I must say, is it landscapes, or flowers, or pastoral idyls she paints. I have seen the dreadful before my own eyes, I do not flee from it timorously, but I know very well that, although I advance to meet it, my courage is not the courage of faith, nor anything comparable to it. I am unable to make the movements of faith, I cannot shut my eyes and plunge confidently into the absurd, for me that is an impossibility … but I do not boast of it. I am convinced that God is love,24 this thought has for me a primitive lyrical validity. When it is present to me, I am unspeakably blissful, when it is absent, I long for it more vehemently than does the lover for his object; but I do not believe, this courage I lack. For me the love of God is, both in a direct and in an inverse sense, incommensurable with the whole of reality. I am not cowardly enough to whimper and complain, but neither am I deceitful enough to deny that faith is something much higher. I can well endure living in my way, I am joyful and content, but my joy is not that of faith, and in comparison with that it is unhappy. I do not trouble God with my petty sorrows, the particular does not trouble me, I gaze only at my love, and I keep its virginal flame pure and clear. Faith is convinced that God is concerned about the least things. I am content in this life with being married to the left hand, faith is humble enough to demand the right hand-for that this is humility I do not deny and shall never deny.

But really is everyone in my generation capable of making the movements of faith, I wonder? Unless I am very much mistaken, this generation is rather inclined to be proud of making what they do not even believe I am capable of making, viz. incomplete movements. It is repugnant to me to do as so often is done, namely, to speak inhumanly about a great deed, as though some thousands of years were an immense distance; I would rather speak humanly about it, as though it had occurred yesterday, letting only the greatness be the distance, which either exalts or condemns. So if (in the quality of a tragic hero, for I can get no higher) I had been summoned to undertake such a royal progress to Mount Moriah, I know well what I would have done. I would not have been cowardly enough to stay at home, neither would I have laid down or sauntered along the way, nor have forgotten the knife, so that there might be a little delay-I am pretty well convinced that I would have been there on the stroke of the clock and would have had everything in order, perhaps I would have arrived too early in order to get through with it sooner. But I also know what else I would have done. The very instant I mounted the horse I would have said to myself, “Now all is lost. God requires Isaac, I sacrifice him, and with him my joy-yet God is love and continues to be that for me; for in the temporal world God and I cannot talk together, we have no language in common.” Perhaps one or another in our age will be foolish enough, or envious enough of the great, to want to make himself and me believe that if I really had done this, I would have done even a greater deed than Abraham; for my prodigious resignation was far more ideal and poetic than Abraham’s narrow-mindedness. And yet this is the greatest falsehood, for my prodigious resignation was the surrogate for faith, nor could I do more than make the infinite movement, in order to find myself and again repose in myself. In that case I would not have loved Isaac as Abraham loved. That I was resolute in making the movement might prove my courage, humanly speaking; that I loved him with all my soul is the presumption apart from which the whole thing becomes a crime, but yet I did not love like Abraham, for in that case I would have held back even at the last minute, though not for this would I have arrived too late at Mount Moriah. Besides, by my behavior I would have spoiled the whole story; for if I had got Isaac back again, I would have been in embarrassment. What Abraham found easiest, I would have found hard, namely to be joyful again with Isaac; for he who with all the infinity of his soul, propio motu et propiis auspiciis [by his own power and on his own responsibility], has performed the infinite movement [of resignation] and cannot do more, only retains Isaac with pain.

But what did Abraham do? He arrived neither too soon nor too late. He mounted the ass, he rode slowly along the way. All that time he believed-he believed that God would not require Isaac of him, whereas he was willing nevertheless to sacrifice him if it was required. He believed by virtue of the absurd; for there could be no question of human calculation, and it was indeed the absurd that God who required it of him should the next instant recall the requirement. He climbed the mountain, even at the instant when the knife glittered he believed … that God would not require Isaac. He was indeed astonished at the outcome, but by a double-movement he had reached his first position, and therefore he received Isaac more gladly than the first time. Let us go further. We let Isaac be really sacrificed. Abraham believed. He did not believe that some day he would be blessed in the beyond, but that he would be happy here in the world. God could give him a new Isaac, could recall to life him who had been sacrificed. He believed by virtue of the absurd; for all human reckoning had long since ceased to function. That sorrow can derange a man’s mind, that we see, and it is sad enough. That there is such a thing as strength of will which is able to haul up so exceedingly close to the wind that it saves a man’s reason, even though he remains a little queer,25