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The Sickness Unto Death: A Christian Psychological Exposition For Upbuilding And Awakening (Kierkegaard's Writings, Vol 19) (v. 19) Paperback – November 1, 1983
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"The definitive edition of the Writings. The first volume . . . indicates the scholarly value of the entire series: an introduction setting the work in the context of Kierkegaard's development; a remarkably clear translation; and concluding sections of intelligent notes."--Library Journal
Text: English, Danish (translation) --This text refers to an out of print or unavailable edition of this title.
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Absolutely one of the most frustrating and difficult reads. This is one of Kierkegaard’s most dense works and it is my first of his works. Tread carefully–you might not want to finish, but, oh, you very much should.
The book is itself incredibly intensive and teasing if the reader lets it become so; it seems to me that it is necessary to take frequent breaks in order to let what one had just read sink in. The main topic of the book is despair and Kierkegaard's description of the different categories of despair. An interesting read, it is nonetheless difficult to handle, especially for a novice student of philosophy such as I. Kierkegaard was nothing short of a genius, and that becomes more and more obvious as one reads through any of his works. If nothing else, The Sickness Unto Death will get one's mind going.
The first despair is that "which is ignorant of being in despair, or the despairing ignorance of having a self and an eternal self." Similar to the "unexamined life" of Socrates, this is the unexamined self. And for Kierkegaard, this is the most common despair, though the individuals involved aren't aware of it. In the Christian worldview, "a human being is a synthesis of the infinite and finite," and therefore the tension between these poles becomes the source of next two types of despair: "wanting in despair to be oneself" and "not wanting in despair to be oneself."
For Kierkegaard, despair is the sickness unto death, one different from an ordinary sickness that leads to physical death. Within the Christian framework, physical death may be a path toward eternal life and a dying person may hope for the life after. But despair, as the sickness unto death, is when one hopes for death as a resolution, but the person cannot die. Hence, the despair. Such despair presupposes life after death. For the atheistic existentialist, such as Sartre or Camus, death is the ultimate end and creates the despair by nullifying hope and achievement and life.
Faith, the interacting with the "power which established it," is for Kierkegaard the only way the self can overcome despair.
Kierkegaard contributes to Christianity by reformulating faith as the dynamics between the believer and the "power that established it," in overcoming the ignorance of a self, and in reintegrating the self with this power so as to resolve the tension between the two. Not longer is faith accepting a set of doctrines and carrying out the rites and rituals of the Church.
And he contributes to our understanding of human beings by modeling the self as the relating to itself and others, rather than as static stuffs: bodies, minds, souls and spirits, etc. So the focus shifts from being to becoming.