A second passage (after the first) from Christopher Ben Simpson’s The Way is the Truth: Kierkegaard’s Theologia Viatorum. It’s a great introduction to Kierkegaard’s vision. When it comes to understanding what faith is and what it means to integrate (“appropriate” is Kierkegaard’s word) the truth of the gospel into and as one’s very life, the nature of the obstacles that must be faced and the costs involved, Kierkegaard captures things best for us.
Objective and Subjective Truth
The problem with what Kierkegaard calls ‘objectivity’ or ‘objective truth’ in relation to being a Christian is that it shifts the ‘medium’ from ‘existence and the ethical to the intellectual, the metaphysical, the imaginational’ (PoV 130). In making Christianity a matter of intellectual reflection, of abstract imagination, ‘a more or less theatrical relationship has been introduced between thinking Christianity and being a Christian’ (PoV 130). The problem with the ‘objective’ approach to the truth of Christianity is that it ignores existence in favour of something that happens on the level of reflection alone ‘as if having thought about something were identical with existing’, and so committing the error ‘that by coming to know objectively what Christianity is…one becomes a Christian’ 9CUP 253, 570, 577). The problem with ‘objectivity’ is that, in its abstraction and so isolation from existence, it is not in touch with actuality, not in relation to truth (EO 542). The reality that it has lost contact with is that of the existing person. Objectivity is a truth that ‘goes away from the subject’ (CUP 193) – a truth that is impersonal and indifferent: ‘indifferent to the individual’s particular condition…indifferent to its relation to him…indifferent to how the individual receives it…indifferent to whether the truth becomes a blessing or a ruination to him’ (FSE 39; EUD 233-4). A Christianity built around such ‘objective’ truth is a ‘professorial-scholarly Christianity’ in which ‘the professor is the truth Christian’ (JFY 195); the problem is ‘not that what they say is an untruth, since they say what is true, but that true statement has no truth in them’ (UDVS 325) – they are ‘rich in truths and poor in virtues’ (EUD 350). When truth becomes ‘objective’, what is lost is the relation between the existing subject and what is seen to be true – the appropriation – ‘how an existing subject in concreto relates himself to the truth’ (CUP 75, 192-3)…
Subjective truth is a being in relation to, being involved in, the truth. ‘The relation of the subject’, Climacus writes, ‘is precisely the knotty difficulty’ (CUP 37). The subjective, for Kierkegaard, is the personal, is related ‘to a person present’ (FSE 39; UDVS 11). ‘Personal consciousness’, he writes, ‘requires that in my knowledge I also have knowledge of myself and my relation to my knowledge’ (CD 194). Central to this personal involvement is one’s decisions, one’s choices. Choice is, as Judge Vilhelm states, ‘decisive for a personality’s content’ (EO 482). An understanding of truth that includes decision as a necessary component is ‘subjective’, for ‘all decision is rooted in subjectivity’ and ‘only in subjectivity is there decision’ (CUP 33, 129, 203). In resolution one re-engages with actuality (after reflection). The choices one makes in relating to and engaging with the world constitute who one is as a person. Subjective truth is choosing to be in relation to what is. This implies that choosing rightly matters – that the content of the choice matters – for one’s life (EO 483). As deciding, choosing, actively relating to the world (to oneself, to others, to God) the thinking subject is involved in an ongoing process of existence as a continual striving (CUP 91-2)…
What Kierkegaard advocates is a movement from the ‘objective’ to the ‘subjective’, from reflection to resolution, from abstraction to action. One of Kierkegaard’s characteristic ways of describing this movement…is as appropriation. Appropriation is the movement of incarnating a truth that is not initially your own. It is a receiving that, as a genuine receiving, is a producing; appropriation…is literally: making something one’s own (CUP 21). In appropriation, a thesis, an objective truth to be known, becomes a task – ‘something quite different from knowing’ (CUP 297; JC 131) – or rather, the ethical and religious ‘theses’ are given their proper existential resonance as something more than propositions to be affirmed (JC 152-3). Subjective truth is then ‘the truth of appropriation’ where focus is brought upon ‘the subject’s acceptance of it’ such that, as Climacus famously writes, ‘when subjectivity is truth…a definition of truth [would then be this]: An objective uncertainty, held fast through appropriation with the most passionate inwardness, is the truth, the highest truth there is for an existing person’ (CUP 21, 129, 203)…
Christianity, Christian truth, is at the end of a trajectory that begins with subjective truth and ascends and focuses in ethical and religious truth. Given ‘that subjectivity, inwardness, is truth’, Climacus writes that this ‘at its maximum is Christianity’ (CUP 279). If ‘subjectivity is truth and subjectivity is the existing subjectivity, then, if I may put it this way, Christianity is a perfect fit’ (CUP 230). To truly exist humanly is to exist religiously, and to truly exist religiously is to exist Christianly (CUP 249)…Truth, then, as transcendent, as revealed, should be expected as something transcendent, as something from above challenging and frustrating our merely immanent categories here below, as something paradoxical. The trajectory does not lead to paradox or absurdity as such, to nonsense – as if one’s ‘subjective’ passion and earnestness is all that matters – ‘as a beatifying universal balm’. The trajectory points to a particular paradox…
Johannes Climacus writes in the Postscript: ‘The paradox came into existence through the relating of the eternal, essential truth to the existing person. Let us go further; let us assume that the eternal essential truth is itself a paradox’ (CUP 209). At the heart of Christianity is the paradox that ‘the eternal, essential truth…has come into existence in time’ (CUP 213). Christianity claims to present the eternal truth of human life – the truth of what we are and what we are to be – but this, Climacus writes, ‘is not an eternal truth in the sense of a mathematical or ontological theorem’; rather ‘Christianity is the paradoxical truth; it is the paradox that the eternal one came into existence in time’ – ‘the difficulty and the paradox are that it is actual’ (CUP 580; BoA 37).
This eternal truth come into existence is Christ – ‘Christ’s life upon earth, every moment of this life, was truth’ (PIC 203)…If Christ is this truth, the highest truth that is Christianity, is existing in the reality revealed in Christ. True human being, as living in community with God, with others, and with oneself, is a life ‘defined’ by Christ; it is the life of a disciple, an imitator of Christ…
Climacus presents the Christian way, Christian subjectivity as singular. ‘The appropriation by which a Christian is Christian’, he writes, ‘must be so specific that it cannot be confused with anything else (CUP 609); it is a ‘paradoxical inwardness that is specifically different from all other inwardness’ (CUP 610). The Christian way is based on Christ. Climacus holds that Christianity as paradoxical-religiousness is so unique that one, ‘just by describing the “how” of his inwardness can indirectly indicate that he is a Christian without mentioning Christ’s name’ for ‘this’ “how” fits only one object’ (CUP 613-14)…
And essential part of the particularly Christian understanding of truth for Kierkegaard – that the truth is ‘transcendent’, that it comes to us, from beyond us, in Christ – is our state as untruth. Untruth, for Kierkegaard, is the ordinary state for humans, is the ‘preceding state’ (EO 599; PF 13-14). While, for Christianity, subjectivity is truth, our subjectivity ‘at first’ is untruth (CUP 213)—that subjectivity is truth, Climacus states, ‘begins in which way: “Subjectivity is untruth”’ (CUP 207). This untruth is a state of isolation or estrangement – of not being in community, in communion with reality – ‘inclosed’ in one’s own false world, at a ‘painful distance from the truth’ (CA 128; CUP 269). One is self-deceived, not relating to what one is and the way things are as one is and as the way things are, in actuality (TDIO 35). One despairingly misrelates to the self either being tricked out of the self by becoming a finite thing bound to necessity without possibility of freedom (SUD 33) or by becoming something ‘fantastic’ (SUD 31), ‘a mirage’ (SUD 36) of infinite possibilities – lacking, not being constrained by actuality and so becoming unreal (SUD 35). This untruth is a despair, an unhappiness, that can manifest itself in a sense of disjunction, a sense that something is wrong with oneself. This despairing untruth, as Kierkegaard’s later pseudonym Anti-Climacus describes it in The Sickness Unto Death, is not willing to be the self that one is – or (what amounts to the same thing) willing to be a self one is not (SUD 52-3). This misrelation to the self is also a misrelation to God insofar as the self is fundamentally related to God – the self ‘is’ a set of relations with the relation to God being the most fundamental, as the power that establishes the self—as the one that made the self as it is an against which one rebels in rejecting oneself (SUD 60). The state of untruth is a loss of this God-relationship. As Climacus writes: ‘It is really the God-relationship that makes a human being into a human being, but this is what he would lack’ (CUP 244). It is being in a state of sin, or rebellion, of mutiny against God (CUP 208) – even to the extreme of the most self-conscious and willful misrelation to oneself in ‘demonic despair’ that, ‘in hatred toward existence…wills to be itself, wills to be itself in accordance with its misery (SUD 73).
Truth for Kierkegaard is a matter of being true to one’s being. The self has a reality that is independent of one’s thoughts and desires – ‘the self he is is a very definite something’, writes Anti-Climacus, ‘it remains itself from first to last;…it becomes neither more nor less than itself’ (SUD 36, 69). There is something that is ‘the original text of individual human existence-relationships, the old familiar text handed down from the fathers’ (CUP 629-30). One can either affirm and enter into one’s nature, one’s actuality or deny it. Truth is a matter of being (becoming) true to the actuality, that one is, ‘the only actuality there is for an existing person’ (CUP 316). Because there is a reality to the self there is a standard for a proper relation to oneself. Thus Climacus writes: ‘That subjectivity, inwardness, is truth…but, please note, not every inwardness’ (CUP 282-3). One becomes true, becomes more fully actual, when one exists in relation to what one is. One’s being, one’s actuality, is that of an active relation, an ‘existing in’, and interestedness – a being-between, ‘an inter-esse’ (CUP 340, 314). ‘Subjectivity is truth; subjectivity is actuality’ when one subjectively lives in accord with (one enters into the actuality of) one’s actuality as a subject – which is itself a being-in-relation—and so becomes subjective, actual, true (CUP 343)…
The self, for Kierkegaard…is ‘a relation that relates itself to itself’ (SUD 13). As such, it is, among other things, a synthesis of the necessary and the possible. Anti-Climacus writes: ‘Insofar as it is itself, it is the necessary, and insofar as it has the task of becoming itself, it is a possibility’ (SUD 35). The necessary is the reality of the self, that cannot be otherwise – ‘the self he is is a very definite something, and thus the necessary’ (SUD 36). The necessary aspect of the self is ‘that place’ (SUD 36) that one is in which one becomes – chooses to relate to the self – possibly rightly, possibly wrongly. The possible is one’s possible relation to one’s necessary reality. With one’s reflective consciousness (with the ‘mirror of possibility’), one has freedom with regard to how one relates to oneself (SUD 37). Thus, one can ‘become lost in possibility’ (SUD 37) – one can conceive of and relate to oneself as other than one is (e.g. not in a fundamental relationship with God as one’s origin and end). The proper (possible) relation to one’s (necessary) self, the true relation is that of ‘taking possibility back into necessity’ – living as (for one could live otherwise) what one is – of ‘submit[ting] to the necessity in one’s life’, for this is what enables one to become a ‘concrete’ and actual self (as opposed to an unreal/illusory one) (SUD 36-7). By choosing the possible way of existing that is in accord with our necessary being, one becomes actual – thus, as Anti-Climacus writes, actuality is the unity of possibility and necessity’ (SUD 36)…
Kierkegaard sees the more profound ‘truth’ of human existence as a correspondence between one’s existing and one’s being – between one’s existence and one’s essence, perhaps (CUP 190-3). Truth is an honest – in ‘that your life expresses what you say’ (CD 167). It is a process of becoming sober – as Kierkegaard writes, ‘to come so close to oneself in one’s understanding , in one’s knowing, that all one’s understanding becomes action‘ (JFY 115). ‘Christianly understood’, the goal is ‘to be the truth’ – and this is achieved when the truth ‘becomes a life in me’ (PIC 205-6). The truth is incarnated in the way one lives. Bringing all of this together powerfully, Anti-Climacus writes that ‘to be the truth is the only true explanation of what truth is’ (PIC 205). I quote at length:
The being of truth is not the direct redoubling of being in relation to thinking, which gives only thought-being, safeguards thinking against being a brain-figment that is not, guarantees validity to thinking, that what is thought it – that is, has validity. No, the being of truth is the redoubling of truth within yourself, within me, within him, that your life, my life, his life expresses he truth approximately in the striving for it, that your life, my life, his life is approximately the being of the truth in the striving for for it, just as the truth was in Christ a life, for he was the truth. (PIC 205)
This lived truth is its own best demonstration. Kierkegaard writes that ‘the highest a person is capable of is to make an eternal truth true, to make it true that it is true – by doing it, by being oneself the demonstration, by a life that perhaps will also be able to convince others’ (CD 98). Those who seek to show that Christianity is true in a purely intellectual manner are ‘busy in a strange way in the wrong place’ (CD 189) – for Christianity is to be true in life and should be shown forth as such, much in the way that ‘the resolution of marriage is its own best recommendation’ (SLW 156). Christian ‘being true’ is a making manifest, a concrete showing, of the truth of Christianity in life.
CA The Concept of Anxiety
CD Christian Discourses
CUP Concluding Unscientific Postscript to Philosophical Fragments
EUD Eighteen Upbuilding Discourses
FSE For Self-Examination
JFY Judge for Yourself!
PoV The Point of View
SLW Stages on Life’s Way
SUD The Sickness Unto Death
TDIO Three Discourses on Imagined Occasions
UDVS Upbuilding Discourses in Various Spirits