WorkSøren Kierkegaard

Fear and Trembling

Abraham raising the knife over Isaac, retold by a narrator who admits he cannot understand him.

by Søren Kierkegaard244 passages held

  • Danish, the original language
Original title
Frygt og Bæven
First published
(aged 30)
Original language
Danish

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Overview

The opening pages mock a Copenhagen in a hurry to go further than faith, as if faith were an elementary course everyone had already passed. Their author is Johannes de silentio, the pseudonym under which Søren Kierkegaard published the book. To show what the city was skipping, he returns to Genesis 22, where God orders Abraham to sacrifice his son Isaac and Abraham rides three days to Mount Moriah to obey. Measured by ethics, the argument runs, Abraham is a man prepared to murder his child. The ethics in question is Hegel's, for whom a person's highest duty is expressed in the shared life of family and state, and on those terms there is nothing to admire. So either there is a duty to God that can override the ethical — the book calls this a teleological suspension of the ethical — or Abraham is lost and the church is praising a killer every Sunday. Johannes does not claim to have that faith. He can describe it, circle it and admire it, and he suspects that its true knight might pass in the street for a tax collector. Kierkegaard began the book in Berlin in May 1843, in the months after his broken engagement, and it appeared on 16 October, the same day as Repetition. About 525 copies were printed; four years later 321 had sold, and the bookseller Reitzel bought the rest. Kierkegaard predicted in his journal that it would one day be translated widely. Kafka worked through it in his letters, and Sartre took up Abraham in his 1945 lecture on existentialism.

Key concepts

Who is Johannes de silentio?

The pseudonym under which Kierkegaard published the book in October 1843. The name means John of silence, and it fits: Johannes insists he does not have the faith he describes and cannot understand Abraham, only admire him. The book is Kierkegaard's, but its argument is delivered from outside faith, by someone looking in.

What is the teleological suspension of the ethical?

The book's name for the possibility that a duty to God could override the ethical. Teleological means directed at an end: the ethical would be suspended for the sake of a higher purpose, not abolished. If no such suspension exists, the book argues, Abraham is simply a man willing to murder his son, and there is nothing in him to admire.

What does the ethical, or the universal, mean in this book?

Hegel's ethics, in which a person's highest duty is expressed in the shared life of family and state. Measured by it, every act must be explicable to others in terms they share. That is why Abraham is the test case: his act serves no shared purpose and cannot be explained to anyone.

What is infinite resignation?

The movement of giving up what one loves entirely and finding peace in the loss itself. Johannes says he can make it. It is the last step before faith rather than faith: the knight of faith gives up just as completely and then, by virtue of the absurd, expects to receive it back in this life.

What does by virtue of the absurd mean?

Believing against every calculation of the understanding, not in line with it. Abraham does not expect Isaac back because he has reasoned his way there; humanly speaking everything is lost. Faith, on this account, is a passion that holds on exactly where reason has let go, which is why Johannes can admire it and not perform it.

Themes of the book

What this book returns to, gathered into themes and ordered by how much of the text each one occupies.

Abraham Measured by Ethics

If ethics is the highest thing, Abraham on Mount Moriah is a man prepared to murder his son. Either there is a duty to God that suspends the ethical, or the church praises a killer every Sunday.

The ethics Johannes de silentio has in view is Hegel's, in which a person's highest duty is expressed in the shared life of family and state. On those terms a hero who sacrifices a child for the people can still be understood, and wept for. Abraham cannot: he acts for no shared purpose and can explain himself to no one, so he keeps silent on the three-day ride. The book calls the only alternative a teleological suspension of the ethical, and refuses to make it comfortable, since a man who claimed it wrongly would simply be a murderer.

  • ethics
  • ethical duty
  • the universal
  • the individual
  • sacrifice
  • silence
  • paradox
  • religious paradox
  • responsibility
  • tragedy
  • heroism
  • anxiety

The Knight of Faith Who Looks Like a Tax Collector

Copenhagen wanted to go further than faith, as if faith were a course everyone had passed. Johannes admits he cannot make its movement, and asks what it would take to give everything up and receive it back.

Johannes can describe faith, circle it and admire it, but he cannot claim it. What he can do is renounce: the knight of infinite resignation gives up what he loves and finds a painful peace in the loss. The knight of faith makes one movement more, trusting by virtue of the absurd that what he gave up will be given back in this life, and so returns to the ordinary world. That is why Johannes suspects the true knight might pass in the street for a tax collector — nothing on the outside would give him away.

  • faith
  • infinite resignation
  • resignation
  • the absurd
  • love
  • finitude
  • courage
  • passion
  • hope
  • doubt
  • humility
  • suffering
  • inwardness
  • religion

Within this work

passages held
244
distinct concepts
301
by passages held, corpus-wide
#306

What this book thinks together

The wheel takes this book’s leading concepts and shows how often they come up together. The wider the band between two, the more of its passages speak of both. Among them, most often together: “faith” and “paradox”.
Concept co-occurrence, strongest first 8 concepts, joined by 26 pairings. 86 pairings reach beyond these concepts and are not drawn.
ConceptPaired conceptShared passages
faithparadox33
ethicsfaith31
faithsacrifice21
faithinfinite resignation19
ethicsparadox15
faithreligion13
faithsuffering13
ethicsreligion11
ethicssacrifice9
faithlove8
infinite resignationlove6
paradoxreligion6
lovesuffering5
ethicslove4
infinite resignationsuffering3
lovesacrifice3
ethicssuffering2
infinite resignationparadox2
loveparadox2
lovereligion2
paradoxsacrifice2
sacrificesuffering2
infinite resignationreligion1
infinite resignationsacrifice1
paradoxsuffering1
religionsuffering1

Works held

The author's work in order, this book marked in place. Your-language title first, the original beneath it where the two differ; side chips show which full texts are held.

  1. 1841 The Concept of Irony (Om Begrebet Ironi)

    Defended in September 1841 — after he had returned Regine Olsen's engagement ring, before the final break with her — this academic dissertation is the last book he signed himself before the pseudonymous books began with Either/Or.

    DA
  2. 1843 Either/Or (Enten – Eller)

    The first of the pseudonymous books: an invented editor presenting two invented authors, whose argument Stages on Life's Way would reopen two years later.

    DA
  3. 1843 Fear and Trembling (Frygt og Bæven) you are here DA
  4. 1843 Repetition (Gjentagelsen)

    A short fiction, subtitled a venture in experimenting psychology: one man's account of a journey back to Berlin, and another man's letters about a love he has fled.

    DA
  5. 1844 Philosophical Fragments (Philosophiske Smuler)

    Johannes Climacus signs his first book here and returns in the far longer Postscript; in its author's lifetime this short thought experiment was little read outside Denmark.

    DA
  6. 1844 The Concept of Anxiety (Begrebet Angest)

    Philosophical Fragments had appeared four days earlier under another pseudonym; this is its companion, and it takes a point of church doctrine, inherited sin, and treats it as a problem in psychology.

    DA
  7. 1845 Stages on Life's Way (Stadier paa Livets Vei)

    Characters from Either/Or and Repetition return here, and the argument moves past the ethical into the religious.

    DA
  8. 1846 Concluding Unscientific Postscript to "Philosophical Fragments" (Afsluttende uvidenskabelig Efterskrift)

    He meant it to close his authorship and later called it the authorship's turning point; after it, the openly religious writing takes over.

    DA
  9. 1846 Two Ages: The Age of Revolution and the Present Age. A Literary Review (En literair Anmeldelse)

    After the Postscript's farewell, the first book he published was, in form, a review of a contemporary novel, and he signed it with his own name.

    DA
  10. 1847 Upbuilding Discourses in Various Spirits (Opbyggelige Taler i forskjellig Aand)

    Begun in the spring of 1846, while the satirical weekly The Corsair was still caricaturing him, it opens the run of signed religious books that fills the years after the Postscript.

    DA
  11. 1847 Works of Love (Kjerlighedens Gjerninger)

    Two series of deliberations, a form he set apart from the discourse because it is meant to unsettle a reader rather than console one, published six months after the Upbuilding Discourses in Various Spirits.

    DA
  12. 1848 Christian Discourses (Christelige Taler)

    The first book of 1848, the year he later called the richest of his authorship and the year he wrote The Sickness unto Death.

    DA
  13. 1849 The Sickness unto Death (Sygdommen til Døden)

    The first of two books signed by Anti-Climacus, with Practice in Christianity following in 1850; Kierkegaard later ranked the pair among the most important things he wrote.

    DA
  14. 1849 Two Ethical-Religious Essays (Tvende ethisk-religieuse Smaa-Afhandlinger)

    A slim pamphlet, the only book under the initials H.H., salvaged from a planned cycle of ethical-religious essays that he gave up in the spring of 1849.

    DA
  15. 1850 Practice in Christianity (Indøvelse i Christendom)

    Kierkegaard judged it the truest of all his books; with The Sickness unto Death it makes up the pair signed by Anti-Climacus.

    DA
  16. 1851 For Self-Examination (Til Selvprøvelse, Samtiden anbefalet)

    The last new title he published before three years of public silence, and the book whose planned second series became Judge for Yourselves!

    DA
  17. 1855 The Moment (Øieblikket Nr. 1–10)

    The open, signed form of the criticism that Practice in Christianity had made under a pseudonym, carried in a periodical of his own through the last months of his life.

    DA
  18. 1876 Judge for Yourselves! (Dømmer selv! Til Selvprøvelse Samtiden anbefalet)

    Of the books on this shelf, the only one he finished and then chose not to publish; it stands between the signed discourses of 1851 and the open attack on the church of 1854–55.

    DA
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