A selected glance at how Kierkegaard stages the problem of what it is to become a Christian in his initial aesthetic authorship.

摘要

The purpose of this paper is to dispel the opinion that Kierkegaard as a religious genius is un-readable, and point out what Kierkegaard is attempting to do. So often, Kierkegaard is regarded the father (in wedlock or out) of existentialism and as such considered to be fantastically difficult. I am now convinced that the truth of the matter rests rather in the fact that Christianity is so non-existent in our culture that any Christian would be difficult to understand. Admittedly, Kierkegaard as a Christian felt it necessary to point out, with all the subjective manipulations necessary, the weaknesses of any logical system of living that precludes the infinite. But this is simply for those who need such an investigation in order to be indirectly confronted with the possibility of religion. The pseudonymous authors demand as much tedious reading as one can endure; until one is finally exhausted outside the category of the infinite. The simplicity of the Edifying Discourses does riot, however, demand such subjective endurance.;My intention is to let both the Kierkegaard of the pseudonymous literature and the Kierkegaard of the Edifying Discourses stand side by side, and be recognized in that relationship intended by the author.;The resulting insights of this paper could be summarized in these sentences: (1) Kierkegaard is from beginning to end a religious author. (2) A proper rendering of Kierkegaard's pseudonymous means of communication demands an understanding of Socratic irony. (3) The secret of understanding Kierkegaard's aesthetic authorship lies in the comparison of the pseudonymous literature and the Edifying Discourses. (4) For Kierkegaard the passion of the believer is concerned not with time, place or state of being but with the infinite. Time, place and state of being serve to strengthen the inner man. (5) The believer has overcome the future, the non-believer is its slave. (6) If repetition is not possible religion is simply an adjunct to philosophy. (7) The reality of conversion for Kierkegaard consists of orthodox Christianity which is the only real substitute for modern doubt.