In the Preface to Fear and Trembling, Kierkegaard criticizes those who find it easy and fashionable to doubt everything, and those who rashly claim to have "faith". The modern faithful, he says, take faith for granted and wish to see what justification lies beyond faith. The ancients, in contrast, would spend their entire lives refining their faith and be content with that.

Kierkegaard then attaches a lengthy section of self deprecation which, one assumes, was intended to mock the animosity felt toward him by the Danish authorities.

The following is the first section of Kierkegaard's Fear and Trembling. Translation by Walter Lowrie, 1941


Not merely in the realm of commerce but in the world of ideas as well our age is organizing a regular clearance sale. Everything is to be had at such a bargain that it is questionable whether in the end there is anybody who will want to bid. Every speculative price-fixer who conscientiously directs attention to the significant march of modern philosophy, every Privatdocent, tutor, and student, every crofter and cottar in philosophy, is not content with doubting everything but goes further. Perhaps it would be untimely and ill-timed to ask them where they are going, but surely it is courteous and unobtrusive to regard it as certain that they have doubted everything, since otherwise it would be a queer thing for them to be going further. This preliminary movement they have therefore all of them made, and presumably with such ease that they do not find it necessary to let drop a word about the how; for not even he who anxiously and with deep concern sought a little enlightenment was able to find any such thing, any guiding sign, any little dietetic prescription, as to how one was to comport oneself in supporting this prodigious task. "But Descartes did it." Descartes, a venerable, humble and honest thinker, whose writings surely no one can read without the deepest emotion, did what he said and said what he did. Alas, alack, that is a great rarity in our times! Descartes, as he repeatedly affirmed, did not doubt in matters of faith.

"Memores tamen, ut jam dictum est, huic lumini naturali tamdiu tantum esse credendum, quamdiu nihil contrarium a Deo ipso revelatur. ?Praeter caetera autem, memoriae nostrae pro summa regula est infigendum, ea quae nobis a Deo revelata sunt, ut omnium certissima esse credenda; et quamvis forte lumen rationis, quam maxime clarum et evidens, aliud quid nobis suggerere videretur, sold tamen auctoritati divinae potius quam proprio nostro judicio fidem esse adhibendam."*

He did not cry, "Fire!" nor did he make it a duty for everyone to doubt; for Descartes was a quiet and solitary thinker, not a bellowing night-watchman; he modestly admitted that his method had importance for him alone and was justified in part by the bungled knowledge of his earlier years.

"Ne quis igitur putet me hic traditurum aliquam methodum quam unusquisque sequi debeat ad recte regendum rationem; illam enim tantum quam ipsemet secutus sum exponere decrevi. ?Sed simul ac illud studiorum curriculum absolvi (sc. juventutis), quo decurso mos est in eruditorum numerum cooptari, plane aliud coepi cogitare. Tot enim me dubiis totque erroribus implicatum esse animadverti, ut omnes discendi conatus nihil aliud mihi profuisse judicarem, quam quod ignorantiam meam magis magisque detexissem." **

What those ancient Greeks (who also had some understanding of philosophy) regarded as a task for a whole lifetime, seeing that dexterity in doubting is not acquired in a few days or weeks, what the veteran combatant attained when he had preserved the equilibrium of doubt through all the pitfalls he encountered, who intrepidly denied the certainty of sense-perception and the certainty of the processes of thought, incorruptibly defied the apprehensions of self-love and the insinuations of sympathy?that is where everybody begins in our time.

In our time nobody is content to stop with faith but wants to go further. It would perhaps be rash to ask where these people are going, but it is surely a sign of breeding and culture for me to assume that everybody has faith, for otherwise it would be queer for them to be ? going further. In those old days it was different, then faith was a task for a whole lifetime, because it was assumed that dexterity in faith is not acquired in a few days or weeks. When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that fear and trembling which chastened the youth, which the man indeed held in check, but which no man quite outgrows ? except as he might succeed at the earliest opportunity in going further. Where these revered figures arrived, that is the point where everybody in our day begins to go further.

The present writer is nothing of a philosopher, he has not understood the System, does not know whether it actually exists, whether it is completed; already he has enough for his weak head in the thought of what a prodigious head everybody in our day must have, since everybody has such a prodigious thought. Even though one were capable of converting the whole content of faith into the form of a concept, it does not follow that one has adequately conceived faith and understands how one got into it, or how it got into one. The present writer is nothing of a philosopher; he is, poetice et eleganter, an amateur writer who neither writes the System nor promises of the System, who neither subscribes to the System nor ascribes anything to it. He writes because for him it is a luxury which becomes the more agreeable and more evident, the fewer there are who buy and read what he writes. He can easily foresee his fate in an age when passion has been obliterated in favor of learning, in an age when an author who wants to have readers must take care to write in such a way that the book can easily be perused during the afternoon nap, and take care to fashion his outward deportment in likeness to the picture of that polite young gardener in the advertisement sheet, who with hat in hand, and with a good certificate from the place where he last served, recommends himself to the esteemed public. He foresees his fate?that he will be entirely ignored. He has a presentiment of the dreadful event, that a jealous criticism will many a time let him feel the birch; he trembles at the still more dreadful thought that one or another enterprising scribe, a gulper of paragraphs, who to rescue learning is always willing to do with other peoples' writings what Trop "to preserve good taste" magnanimously resolved to do with a book called The Destruction of the Human Race?that is, he will slice the author into paragraphs, and will do it with the same inflexibility as the man who in the interest of the science of punctuation divided his discourse by counting the words, so that there were fifty words for a period and thirty-five for a semicolon.

I prostrate myself with the profoundest deference before every systematic "bag-peerer" at the custom house, protesting, "This is not the System, it has nothing whatever to do with the System." I call down every blessing upon the System and upon the Danish shareholders in this omnibus?for a tower it is hardly likely to become. I wish them all and sundry good luck and all prosperity.


*Remembering, however, as I have already said, that the natural light is to be trusted only in so far as nothing to the contrary is revealed by God Himself. ? Moreover, it must be fixed in one's memory as the highest rule, that what has been revealed to us by God is to be believed as the most certain of all things; and even though the light of reason should seem most clearly to suggest something else, we must nevertheless give creedence to the divine authority only, rather than our own judgment. (Principia philosophiae, pars prima 28 and 76.)

**Let no one think that I am here to propound a method which everyone ought to follow in order to govern his reason aright; for I have merely the intention of expounding the method I myself have followed. ? But no sooner had I finished the course of study at the conclusion of which one is ordinarily adopted into the ranks of the learned, than I began to think of something very different from that. For I became aware that I was involved in so many doubts, so many errors, that all efforts to learn were, as I saw it, of no other help to me than I might more and more discover my ignorance (Dissertatio de methodo, pp. 2 and 3)

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