Advancing deeper and deeper into the experience of suffering, Søren Kierkegaard, born on this day in 1813, emerged with a profoundly new way of thinking about human existence, Adam Kirsch writes.
Kierkegaard didn’t seem sure whether he wanted to stand out in this sedate, provincial community or to hide from it. He published under several Latin pseudonyms, which suggests a desire for concealment, but the names were so flamboyantly odd—Johannes de Silentio, Constantin Constantius, Vigilius Haufniensis —that he may well have wanted to draw attention to his authorship.
All this made “Either/Or” a succès de scandale: one reader observed, “I think no book has caused such a stir with the reading public since Rousseau placed his ‘Confessions’ on the altar.” But Kierkegaard’s method was the opposite of the one chosen by Rousseau, who said that when he appeared before God on Judgment Day he would present a copy of his “Confessions” and declare, “Thus have I acted; these were my thoughts; such was I.
The title “Either/Or” implies that one must choose between these two ways of life, but that is just what Kierkegaard did not do. Whatever his readers may have imagined, he was not a cynical sensualist like A. He had courted Regine with the utmost propriety and was devastated by the end of their relationship. He never loved another woman, and when “Either/Or” was published he had two copies printed on vellum—“one for her, and one for me”—which he kept in a specially made cupboard.
When God commanded Abraham to take Isaac—“your son, your only son, whom you love,” the text emphasizes in Genesis 22—and slaughter him with a knife on top of Mt. Moriah, it was contrary to every natural feeling and ethical principle. It was even contrary to God’s own earlier promise that Abraham would become, through Isaac, the father of a great nation. Yet Abraham obeyed—and his reward was to see Isaac saved at the last minute, when an angel appeared and told him he had passed God’s test.
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