Chapter 1: Despair is Sin
Sin is this: before God, or with the conception of God, to be in despair at not willing to be oneself, or in despair at willing to be oneself. Thus sin is potentiated weakness or potentiated defiance: sin is the potentiation of despair. The point upon which the emphasis rests is before God, or the fact that the conception of God is involved; the factor which dialectically, ethically, religiously, makes “qualified” despair (to use a juridical term) synonymous with sin is the conception of God.
Although in this Second Part, and especially in this section, there is no place or occasion for psychological description, there here may be introduced, as the most dialectical borderline between despair and sin, what one might call a poet-existence in the direction of the religious, an existence which has something in common with the despair of resignation, only that the conception of God is involved. Such an existence (as is to be seen from the conjunction and position of the categories) will be the most eminent poet-existence. From a Christian standpoint such an existence (in spite of all aesthetic) is sin, it is the sin of poetizing instead of being, of standing in relation to the Good and the True through imagination instead of being that, or rather existentially striving to be it. The poet-existence here in question is distinguished from despair by the fact that it includes the conception of God or is before God; but it is prodigiously dialectical, and is in an impenetrable dialectical confusion as to how far it is conscious of being sin. Such a poet may have a very deep religious need, and the conception of God is included in his despair. He loves God above everything, God is for him the only comfort in his secret torment, and yet he loves the torment, he will not let it go. He would so gladly be himself before God, but not with respect to this fixed point where the self suffers, there despairingly he will not be himself; he hopes that eternity will remove it, and here in the temporal, however much he suffers under it, he cannot will to accept it, cannot humble himself under it in faith. And yet he continues to hold to God, and this is his only happiness, for him it would be the greatest horror to have to do without God, “it would be enough to drive one to despair”; and yet he permits himself commonly, but perhaps unconsciously, to poetize. God, making him a little bit other than He is, a little bit more like a loving father who all too much indulges the child’s “only wish.” He who became unhappy in love, and therefore became a poet, blissfully extolls the happiness of love — so he became a poet of religiousness, he understands obscurely that it is required of him to let this torment go, that is, to humble himself under it in faith and to accept it as belonging to the self — for he would hold it aloof from him, and thereby precisely he holds it fast, although doubtless he thinks (and this, like every other word of despair, is correct in the opposite sense and therefore must be understood inversely) that this must mean separating himself from it as far as possible, letting it go as far as it is possible for a man to do so. But to accept it in faith, that he cannot do, or rather in the last resort he will not, or here is where the self ends in obscurity. But like that poet’s description of love, so this poet’s description of the religious possesses an enchantment, a lyrical flight, such as no married man’s description has, nor that of his Reverence. What he says is not untrue, by no means, his representation reflects his happier, his better ego. With respect to the religious he is an unhappy lover, that is, he is not in a strict sense a believer, he has only the first prerequisite of faith, and with that an ardent longing for the religious. His collision is essentially this: is he the elect, is the thorn in the flesh the expression for the fact that he is to be employed as the extraordinary, is it before God quite as it should be with respect to the extraordinary figure he has become? or is the thorn in the flesh the experience he must humble himself under in order to attain the universal human? But enough of this. I can say with the emphasis of truth, “To whom am I talking?” Who will bother about such psychological investigations carried to the nth power? The Nüremburg Picture Books painted by priests are easily understood; one and all, they resemble, deceptively, people as they generally are, and, spiritually understood, nothing.
1. Gradations in the Consciousness of the Self (The Qualification “before God”)
In the foregoing there is steadily pointed out a gradation in the consciousness of the self: first came unconsciousness of being-an eternal self (III.B a), then a knowledge of having a self in which there is after all something eternal (III.B b), and under this (1 i and ii, 2) there were again pointed out gradations. This whole situation must now be turned about and viewed in a new way. The point is this. The gradations in the consciousness of the self with which we have hitherto been employed are within the definition of the human self, or the self whose measure is man. But this self acquires a new quality or qualification in the fact that it is the self directly in the sight of God. This self is no longer the merely human self but is what I would call, hoping not to be misunderstood, the theological self, the self directly in the sight of God. And what an infinite reality this self acquires by being before God! A herdsman who (if this were possible) is a self only in the sight of cows is a very-low self, and so also is a ruler who is a self in the sight of slaves — for in both cases the scale or measure is lacking. The child who hitherto has had only the parents to measure himself by, becomes a self when he is a man by getting the state as a measure. But what an infinite accent falls upon the self by getting God as a measure! The measure for the self always is that in the face of which it is a self; but this does not define what “measure” is. As one can add up only magnitudes of the same order, so each thing is qualitatively that by which it is measured; and that which is qualitatively its measure (Maalestok) is ethically its goal (Maal); and the measure and goal are qualitatively that which something is — with exception of the relation which obtains in the world of freedom, where a man by not being qualitatively that which is his goal and his measure must himself have deserved this disqualification, so that the goal and the measure remains the same . . . condemningly, making manifest what it is he is not: that, namely which is his goal and his measure.
It was a very just thought to which the older dogmatic frequently recurred, whereas a later dogmatic so often censored it for lack of understanding and a proper sense of its meaning — it was a very just thought, although sometimes a wrong application was made of it: the thought that what makes sin so frightful is that it is before God. From this the theologians proved the eternity of hell-punishment. Subsequently they became shrewder and said, “Sin is sin; sin is not greater because it is against God or before God.” Strange! For even the jurists talk about “qualified” crimes and extenuating circumstances, even the jurists make distinction with regard to a crime, inquiring, for example, whether it is committed against a public functionary or a private person, they prescribe a different punishment for the murder of a father and an ordinary murder.
No, the earlier dogmatic was right in asserting that the fact that the sin was before God infinitely potentiated it. Their fault lay in regarding God as something external, and in assuming that it was only now and then men sinned against God. But God is not something external in the sense that a policeman is. What we need to emphasize is that the self has the conception of God, and that then it does not will as He wills, and so is disobedient. Nor is it only now and then one sins before God; for every sin is before God, or rather it is this which properly makes human guilt to be sin.
Despair is potentiated in proportion to consciousness of self; but the self is potentiated in the ratio of the measure proposed for the self, and infinitely potentiated when God is the measure. The more conception of God, the more self; the more self, the more conception of God. Only when the self as this definite individual is conscious of existing before God, only then is it the infinite self; and then this self sins before God. The selfishness of paganism, therefore, in spite of all that can be said about it, is not nearly so “qualified” as that of Christendom, in so far as here also there is selfishness; for the pagan did not possess his self directly in the face of God. The pagan and the natural man have as their measure the merely human self. One may be right therefore from a higher standpoint in regarding paganism as lying in sin, but properly the sin of paganism was the despairing unawareness of God, unawareness of existing before God; this means to be “without God in the world.” On the other hand, it is for this reason true that the pagan did not sin in the strictest sense, for he did not sin before God. Moreover, it is also in a sense quite certain that many a time a pagan is enabled in a way to slip through the world irreproachably precisely because his light-minded Pelagian interpretation saved him; but then his sin is a different one, namely, this light-minded interpretation. On the other hand and in a different aspect it is quite certain that just by being brought up strictly in Christianity a man has in a certain sense been plunged into sin, because the whole Christian view was too serious for him, especially in an earlier period of his life; but then in another sense this is again of some help to him, this deeper apprehension of what sin is.
Sin is: before God in despair not to will to be oneself, or before God in despair to will to be oneself. But is not this definition, even though in other aspects it may be conceded to have advantages (and among them this which is the weightiest of all, that it is the only Scriptural definition, for the Scripture always defines sin as disobedience), is it not after all too spiritual? To this one must first of all make answer that a definition of sin can never be too spiritual (unless it becomes so spiritual that it does away with sin); for sin is precisely a determinant of spirit. And in the next place, why should it then be too spiritual? Because it does not talk about murder, theft, unchastity, etc.? But does it not talk of them? Is it not also self-assertion against God when one is disobedient and defies His commandment? But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well-known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self. The sins of the flesh are the self-assertion of the lower self; but how often one devil is cast out by the devil’s help, and the last state becomes worse than the first. For so it is with men in this world: first a man sins from frailty and weakness; and then — yes, then perhaps he learns to flee to God and to be helped by faith which saves from all sin; but of this we are not talking here — then he despairs over his weakness and becomes, either a Pharisee who in despair manages to attain a certain legal righteousness, or he despairs and plunges again into sin.
The definition therefore certainly embraces every conceivable and actual form of sin; it certainly throws into relief the decisive fact that sin is despair (for sin is not the wildness of flesh and blood, but it is the spirit’s consent thereto), and it is . . . before God. As a definition it is algebraic. In this little work it would be out of place, and an effort moreover which perhaps would not succeed, were I to begin by describing the particular sins. The principal thing here is that the definition like a net must embrace all forms. And that it does, as can be seen when one tests it by setting up the opposite, namely, the definition of faith, by which I steer my course in the whole of this work, as by a sure mariners’ mark. Faith is: that the self in being itself and in willing to be itself is grounded transparently in God.
But too often it has been overlooked that the opposite of sin is not virtue, not by any manner of means. This is in part a pagan view which is content with a merely human measure and properly does not know what sin is, that all sin is before God. No, the opposite of sin is faith, as is affirmed in Rom. 14:23, “whatsoever is not of faith is sin.” And for the whole of Christianity it is one of the most decisive definitions that the opposite of sin is not virtue but faith.
Appendix: That the Definition of Sin Contains the Possibility of the Offense — A General Observation about Offense
The opposition sin/faith is the Christian one, which in a Christian way transforms the definition of all ethical concepts, giving them one distillation the more. At the bottom of this opposition lies the decisive Christian concept, “before God,” a determinant which in turn stands in relation to the decisive criterion of Christianity: the absurd, the paradox, the possibility of offense. And that this should be indicated in every definition of Christianity is of the utmost importance, for the offense is Christianity’s defense against all speculation. In this instance where is the possibility of the offense? It lies in the fact that a man, as a particular individual, should have such a reality as is implied by existing directly in the sight of God; and then again, and as a consequence of this, that a man s sin should concern God. This notion of the particular man . . . before God speculative philosophy never gets into its head, it can only universalize the particular man fantastically. It was just for this reason also that an incredulous Christianity made out that sin is sin, no matter whether it is directly in the sight of God or not. That is to say, they wanted to do away with the determinant “before God,” and to this end they discovered a higher wisdom — which, however, strangely enough, was neither more nor less than what the higher wisdom no doubt generally is . . . the old paganism.
There is so much said now about people being offended at Christianity because it is so dark and gloomy, offended at it because it is so severe, etc. It is now high time to explain that the real reason why man is offended at Christianity is because it is too high, because its goal is not man’s goal, because it would make of a man something so extraordinary that he is unable to get it into his head. A perfectly simple psychological investigation of what offense is will explain this, and at the same time it will show how infinitely silly their behavior has been who defended Christianity by taking away the offense, how stupidly or impudently they have ignored Christ’s own instruction, who often and with such deep concern warns against the offense, that is, intimates that the possibility of the offense is present, and must be ever-present, for if it is not present, if it is not an eternally essential constituent of Christianity. it is nonsense, humanly speaking, for Christ, instead of taking it away, to be distressed about it and to give warning against it.
If I were to imagine to myself a day-laborer and the mightiest emperor that ever lived, and were to imagine that this mighty Emperor took a notion to send for the poor man, who never had dreamed, “neither had it entered into his heart to believe,” that the Emperor knew of his existence, and who therefore would think himself indescribably fortunate if merely he was permitted once to see the Emperor, and would recount it to his children and children’s children as the most important event of his life — but suppose the Emperor sent for him and informed him that he wished to have him for his son-in-law . . . what then? Then the laborer, humanly, would become somewhat or very much puzzled, shame-faced, and embarrassed, and it would seem to him, quite humanly (and this is the human element in it), something exceedingly strange, something quite mad, the last thing in the world about which he would say a word to anybody else, since he himself in his own mind was not far from explaining it by supposing (as his neighbors would be busily doing as soon as possible) that the Emperor wanted to make a fool of him, so that the poor man would be the laughing-stock of the whole town, his picture in the papers, the story of his espousal to the Emperor’s daughter the theme of ballad-mongers. This thing, however, of becoming the Emperor’s son-in-law might readily be subjected to the tests of reality, so that the laborer would he able to ascertain how far the Emperor was serious in this matter, or whether he merely wanted to make fun of the poor fellow, render him unhappy for the rest of his life, and help him to find his way to the mad-house; for the quid nimis is in evidence, which with such infinite ease can turn into its opposite. A small expression of favor the laborer would be able to get through his head; it would be understood in the market-town by “the highly respected cultured public,” by all ballad-mongers, in short, by the 5 times 100,000 persons who dwelt in that market-town, which with respect to its population was even a very big city, but with respect to possessing understanding of and sense for the extraordinary was a very small market-town — but this thing of becoming the Emperor’s son-in-law was far too much. And suppose now that this was not an external reality but an inward thing, so that factual proofs could not help the laborer to certitude, but faith itself was the facticity, and so it was all left to faith whether he possessed humble courage enough to dare to believe it (for impudent courage cannot help one to believe)– how many laboring men were there likely to be who possessed this courage? But he who had not this courage would be offended; the extraordinary would seem to him almost like mockery of him. He would then perhaps honestly and plainly admit, “Such a thing is too high for me, I cannot get it into my head; it seems to me, if I may blurt it straight out, foolishness.”
And now for Christianity! Christianity teaches that this particular individual, and so every individual, whatever in other respects this individual may be, man, woman, serving-maid, minister of state, merchant, barber, student, etc. — this individual exists before God — this individual who perhaps would be vain for having once in his life talked with the King, this man who is not a little proud of living on intimate terms with that person or the other, this man exists before God, can talk with God any moment he will, sure to be heard by Him; in short, this man is invited to live on the most intimate terms with God! Furthermore, for this man’s sake God came to the world, let himself be born, suffers and dies; and this suffering God almost begs and entreats this man to accept the help which is offered him! Verily, if there is anything that would make a man lose his understanding, it is surely this! Whosoever has not the humble courage to dare to believe it, must be offended at it. But why is he offended? Because it is too high for him, because he cannot get it into his head, because in the face of it he cannot acquire frank-heartedness, and therefore must have it done away with, brought to naught and nonsense, for it is as though it would stifle him.
For what is offense? Offense is unhappy admiration. It is therefore akin to envy, but it is an envy which is turned against oneself, or, more exactly, envy which is worst of all against oneself. The narrow-mindedness of the natural man cannot welcome for itself the extraordinary which God has intended for him; so he is offended.
The degree of the offense depends upon what passion a man has for admiration. The more prosaic men, devoid of imagination and passion, and who therefore are not apt to admire, they too may be offended, but they confine themselves to saying, “Such a thing I can’t get through my head, I let it alone.” These are the skeptics. But the more passion and imagination a man has, the nearer consequently he is in a certain sense (that is, in possibility) to being able to become a believer — nota bene! by adoringly humbling himself under the extraordinary — all the more passionate is the offense, which at last cannot be contented with less than getting this thing rooted out, annihilated and trodden in the dust.
If one would learn to understand offense, let him study human envy, a subject which I offer as an extra course, pluming myself upon having studied it profoundly. Envy is concealed admiration. An admirer who feels that he cannot be happy by surrendering himself elects to become envious of that which he admires. So he speaks another language, and in that language of his the thing which he really admires is called a stupid, insipid and queer sort of thing. Admiration is happy self-surrender; envy is unhappy self-assertion.
So also it is with offense: that which in the relation between man and man is known as admiration/envy, in the relation between man and God is adoration/offense. The summa summarum of all human wisdom is this “golden,” or perhaps more properly the gilded, ne quid nimis [nothing to excess], too much or too little spoils the broth. This is given and taken between man and man as wisdom and is honored by admiration, its quotation never fluctuates, the whole of humanity guarantees its value. So if once in a while there lives a genius who goes a little bit beyond it, he is declared mad . . . by the wise. But Christianity takes a prodigious giant-stride beyond this ne quid nimis, a stride into the absurd — there Christianity begins . . . and the offense.
One sees now how extraordinarily (that there might be something extraordinary left) — how extraordinarily stupid it is to defend Christianity, how little knowledge of men this betrays, and how truly, even though it be unconsciously, it is working in collusion with the enemy, by making of Christianity a miserable something or another which in the end has to be rescued by a defense. Therefore it is certain and true that he who first invented the notion of defending Christianity in Christendom is de facto Judas No. 2; he also betrays with a kiss, only his treachery is that of stupidity. To defend anything is always to discredit it. Let a man have a storehouse full of gold, let him be willing to dispense every ducat to the poor — but let him besides that be stupid enough to begin this benevolent undertaking with a defense in which he advances three reasons to prove that it is justifiable — and people will be almost inclined to doubt whether he is doing any good. But now for Christianity! Yea, he who defends it has never believed in it. If he believes, then the enthusiasm of faith is . . . not defense, no, it is attack and victory. The believer is a victor.
Thus it stands with Christianity and the offense. The possibility of the offense is quite rightly included in the Christian definition of sin — in this phrase, “before God.” A. pagan, the natural man, is very willing to admit that sin exists, but this “before God,” which really is what makes sin to be sin, is for him too much, it seems to him (though in a different sense from that pointed out here) to make too much of what it is to be a man; a little less, and then he is willing to agree to it — “but too much is too much.”
2. The Socratic Definition of Sin
Sin is ignorance. This is the well-known Socratic definition of sin, which, like everything Socratic, is an opinion always worthy of attention. However, with respect to this Socratic position, as with respect to many other Socratic positions, how many men have felt a need of going further? What an innumerable number have felt the need of going further than the Socratic ignorance — presumably because they felt that it was impossible for them to stay there; for in every generation how many men are there that are capable, even for only a month, of enduring and existentially expressing ignorance about everything?
Therefore I do not by any means intend to dispose of the Socratic definition on the ground that one cannot stop with it but, having the Christian definition in mente [in mind], I would make use of it to bring the other out sharply (just because the Socratic definition is so genuinely Greek), so that here as always the hollowness of every other definition which is not in the strictest sense Christian (that is, of every partial definition) may become manifest.
The difficulty with the Socratic definition is that it leaves undetermined how ignorance itself is to be more precisely understood, the question of its origin, etc. That is to say, even if sin be ignorance (or what Christianity would perhaps prefer to call stupidity), which in one sense cannot be denied, we have to ask, is this an original ignorance, is it always the case that one has not known and hitherto could not know anything about the truth, or is it a superinduced, a subsequent ignorance? If it is what the last question implies, then sin must properly have its ground in something else, it must have its ground in the activity with which a man has labored to obscure his intelligence. But also when this is assumed, the stiff-necked and tough-lived difficulty returns, prompting the question whether at the instant a man began to obscure his intelligence he was distinctly conscious of what he was doing. If he was not distinctly conscious of this, then his intelligence was already somewhat obscured before he began, and the question merely returns again. If it is assumed on the contrary that when he began to obscure his intelligence he was distinctly conscious of it, then sin (even though it be unconsciousness, seeing that this was an induced state) would not lie in the intelligence but in the will, and the question which must be raised is about the relation of the intelligence and the will to one another. With such questions as these (and one might continue to augment them for many a day) the Socratic definition does not deal. Socrates was certainly an ethical teacher (the Classical age claims him absolutely as the discoverer of ethics), he was the first one, as he is and remains the first in his class; but he begins with ignorance. Intellectually, it is toward ignorance he tends, toward the position of knowing nothing. Ethically, he understands by ignorance quite a different thing, and so he begins with that.
But on the other hand, as a matter of course, Socrates is not an essentially religious ethicist, still less a dogmatic one, as the Christian ethicist is. Hence he does not really enter into the whole investigation with which Christianity begins, into the prius [before] in which sin presupposes itself, and which is Christianly explained by the doctrine of original sin — a dogma to the border of which only we come in this investigation.
Socrates therefore never really gets to the determinant we know as sin, which is surely a defect in a definition of sin. Why is this? For if sin is indeed ignorance, then sin properly does not exist, since sin is definitely consciousness. I-f sin consists in being ignorant of what is right, so that one consequently does what is wrong, sin does not exist. If this is sin, then it must be assumed, as Socrates also assumed, that the case does not occur of a man knowing what is right and doing what is wrong, or knowing that a thing is wrong and doing the wrong. So then, if the Socratic definition is correct, sin does not exist. But, lo, precisely this is, Christianity understood, just as it should be, in a deeper sense it is quite correct, in the interest of Christianity it is quod erat demonstrandum. Precisely the concept by which Christianity distinguishes itself qualitatively and most decisively from paganism is the concept of sin, the doctrine of sin; and therefore Christianity also assumes quite consistently that neither paganism nor the natural man knows what sin is; yea, it assumes that there must be a revelation from God to make manifest what sin is. For it is not true, as a superficial view assumes, that the doctrine of the atonement is the qualitative difference between paganism and Christianity. No, the beginning must be made far deeper, with sin, with the doctrine of sin, as Christianity also does. What a dangerous objection therefore against Christianity if paganism had a definition of sin which Christianity must admit is correct!
What determinant is it then that Socrates lacks in determining what sin is? It is will, defiant will. The Greek intellectualism was too happy, too naive, too aesthetic, too ironical, too witty . . . too sinful to be able to get it into its head that a person knowingly could fail to do the good, or knowingly. with knowledge of what was right, do what was wrong. The Greek spirit proposes an intellectual categorical imperative.
The truth in this definition must by no means be overlooked, and it needs to be enforced in times such as these which have gone astray in so much flatulent and unfruitful knowledge, so that doubtless now, just as in Socrates’ age, only much more, it is advisable that people should be starved a little bit Socratically. It is enough to provoke both laughter and tears — not only all these protestations about having understood and comprehended the highest thought, but also the virtuosity with which many know how to present it in abstracto, and in a certain sense quite correctly — it is enough to provoke both laughter and tears when one sees then that all this knowing and understanding exercises no influence upon the lives of these men, that their lives do not in the remotest way express what they have understood, but rather the contrary. One involuntarily exclaims at the sight of a disproportion at once so sorrowful and so ludicrous. But how in the world is it possible that they have understood it? And is it true that they have understood? Here the ancient ironist and ethicist makes answer: “My dear man, never believe it, for if they truly had understood, their lives also would have expressed it, they would have done what they understood.”
To understand/and to understand are therefore two things? Certainly they are; and he who has understood this (but not, be it noted, in the sense of the first sort of understanding) is initiated into all the secret mysteries of irony. It is with this contradiction irony is properly employed. To perceive the comic in the fact that a person is actually ignorant of something means a very low sort of comic, beneath the dignity of irony. There is properly no profound comic in the fact that people once lived who assumed that the earth stands still — when nobody knew any better. The same thing will presumably befall our age in contrast with an age which knows more of physical law. The contradiction is one between two different ages, there is lacking a deeper point of coincidence; such a contradiction is not essential, and hence neither is it essentially comic. No, but that a man stands up and says the right thing . . . and so has understood it, and then when he has to act does the wrong thing . . . and so shows that he has not understood it — yes, that is comic. It is infinitely comic that a man, moved unto tears, so much moved that not only tears but sweat trickle from him, can sit and read, or hear, representations of self-denial, of the nobility of sacrificing one’s life for the truth — and then the next instant — one, two, three, slap-dash, almost with the tears still in his eyes — is in full swing, in the sweat of his brow, with all his might and main, helping falsehood to conquer. It is infinitely comic that an orator, with truth in his voice and in the expression of his features, profoundly touched and profoundly touching, can present the truth in a heart-rending way, can tread all evil and all the powers of hell under his feet, with an aplomb in his attitude, an assurance in his glance, a resoluteness in his step, which is altogether admirable — it is infinitely comic that almost at the same moment, almost “with his dressing-gown still on,” he can run cowardly and timidly out of the way of the least inconvenience. It is infinitely comic that a man can understand the whole truth about how wretched and petty this world is, etc. — that he can understand this, and then cannot recognize again what he understood; for almost in the same moment he himself goes off and takes part in the same pettiness and wretchedness, takes glory in it and receives glory from it, that is, accepts it. O when one beholds a man who protests that he has entirely understood how Christ went about in the form of a lowly servant, poor, despised, and, as the Scripture says, spat upon — when I see the same man so careful to betake himself thither where in a worldly sense it is good to be, and accommodate himself there in the utmost security, when I see him apprehensive of every puff of wind from right or left, as though his life depended upon it, and so blissful, so utterly blissful, so awfully glad — yes, to make the thing complete, so awfully glad that he is able to thank God for it — glad that he is held in honor by all men — then I have often said to myself and by myself, “Socrates, Socrates, Socrates, can it be possible that this man has understood what he says he has understood?” So I have said, and at the same time I have wished that Socrates might be right. For it seemed to me after all as though Christianity were too severe, nor can I bring it into accord with my experience to treat such a man as a hypocrite. No, Socrates, thee I can understand; thou dost treat him as a wag, as a sort of merry Andrew, thou dost treat him as a butt for laughter, thou hast no objection, it has even thine approval, that I prepare and serve him up as a comic dish — provided I do it well.
Socrates, Socrates, Socrates! Yes, one may well call thy name thrice, it would not be too much to call it ten times, if that would do any good. People think that the world needs a republic, and they think that it needs a new social order, and a new religion — but it never occurs to anybody that what the world now needs, confused as it is by much knowing, is a Socrates. But that is perfectly natural, for if anybody had this notion, not to say if many were to have it, there would be less need of a Socrates. What a delusion most needs is the very thing it least thinks of — naturally, for otherwise it would not be a delusion.
So then, such an ironic-ethical correction might very well be what our age needs, and perhaps the only thing it really needs; for it is evident that this is the thing it least thinks of. It is highly important that, instead of going further than Socrates, we simply return to the Socratic dictum that to understand/and to understand are two things — not returning to it as a result [once for all acquired], for in the end that only helps men into the deepest wretchedness, since it simply abolishes the distinction between understanding/and understanding, but returning to it as the ethical interpretation of every-day life.
The Socratic definition helps itself out as follows. When a person doesn’t do the right thing; why then, neither has he understood it; his understanding is a vain conceit, his assertion that he has understood it is a false indication of the way, his repeated assertion that the devil take him if he has not understood it is a prodigious remoteness along the greatest possible detour. But then indeed the definition is correct. If a man does the right thing, then surely he doesn’t sin; and if he doesn’t do the right thing, then neither has he understood it; if in truth he had understood it, this would at once have moved him to do it, would at once make him an echo of his understanding — ergo sin is ignorance.
But where does the difficulty lie? It is to be ascribed to a fact of which the Socratic view itself was aware (though only to a certain degree) and sought to remedy, that it lacks a dialectical determinant for the transition from having understood something to the doing of it. In this transition Christianity makes its start; by proceeding along this path it proves that sin lies in the will, thus attaining the concept of defiance; and then, in order to make the end thoroughly fast, it adjoins to this the dogma of original sin — for, alas, the secret of Speculation’s success in comprehending is just this, of sewing without making the end fast and without knotting the thread, and therefore it can marvelously keep on sewing, i.e. keep on pulling the end through. Christianity, on the contrary, fastens the end by means of the paradox.
In pure ideality, where there is no question of the real individual man, the transition is accomplished by necessity (in the System indeed everything comes about by necessity), in other words, there is no difficulty at all connected with the transition from understanding to doing. This is purely in the Greek spirit — yet not Socratic, for Socrates was too much of an ethicist for that. And quite the same thing is really the secret of the whole of recent philosophy: cogito ergo sum, to think is to be. The Christian motto, on the contrary, is: As thou believest, so it comes to pass; or As thou believest, so art thou; to believe is to be. So one can see that modern philosophy is neither more nor less than paganism. But this is not the worst, to be akin to Socrates is not the meanest position. But the entirely unsocratic trait of modern philosophy is that it wants to make itself and us believe that it is Christianity.
In the world of reality, on the other hand, where it is a question of the individual man, there is this little tiny transition from having understood to doing; it is not always cito citissime [as quickly as possible], not geschwind wie der Wind [fast as the wind], if I may speak German for lack of philosophic terms. On the contrary, here begins a very prolix story.
In the life of spirit, on the other hand, there is no stopping [Stilstand] (nor in reality is there any condition [Tilstand], everything is actuality): in case then a man the very same second he has known what is right does not do it — well then, first of all, the knowledge stops boiling. And next comes the question how the will likes this thing that is known. If it does not like it, it does not follow that the will goes ahead and does the opposite of that which the intelligence understood, such strong contrasts occur doubtless rather seldom; but the will lets some time pass, there is an interim, that means, “We’ll see about that tomorrow.” All this while the intelligence becomes more and more obscured, and the lower nature triumphs more and more. For, alas, the good must be done at once — at once, the moment it is known (and hence the transition goes so easily in the pure ideality where everything is “at once”), but the strength of the lower nature consists in dragging a thing out. The will has no particular objection to it — so it says with its fingers crossed. And then when the intelligence has become duly darkened, the intelligence and the will can understand one another better; at last they agree entirely, for now the intelligence has gone over to the side of the will and acknowledges that the thing is quite right as it would have it. And so there live perhaps a great multitude of men who labor off and on to obscure their ethical and religious understanding which would lead them out into decisions and consequences which the lower nature does not love, extending meanwhile their aesthetic and metaphysical understanding, which ethically is a distraction.
However, with all this we have not yet got any further than the Socratic position; for, as Socrates would say, if this comes about, then it only shows that such a man had not understood what is right. That is to say, the Greek spirit had not the courage to assert that a man knowingly does what is wrong, with knowledge of the right does what is wrong; so Socrates comes to its aid and says, When a man does wrong, he has not understood what is right.
Quite correct, and further than that no man can go: no man by himself and of himself can explain what sin is, precisely because he is in sin. All his talk about sin is at bottom palliation for sin, an excuse, a sinful mitigation. Hence Christianity begins also in another way, by declaring that there must be a revelation from God in order to instruct man as to what sin is, that sin does not consist in the fact that man has not understood what is right, but in the fact that he will not understand it, and in the fact that he will not do it.
With respect to the distinction between not being able to understand/and not being willing to understand, even Socrates furnishes no real enlightenment, whereas he is Grand Master above all ironists in operating by means of the distinction between understanding/and understanding. Socrates explains that he who does not do the right thing has not understood it; but Christianity goes a little further back and says, it is because he will not understand it, and this in turn is because he does not will the right. And in the next place, describing what properly is defiance, it teaches that a man does wrong although he understands what is right, or forbears to do right although he understands what is right; in short, the Christian doctrine of sin is pure impertinence against man, accusation upon accusation; it is the charge which the Deity as prosecutor takes the liberty of lodging against man.
But can anyone comprehend this Christian doctrine? By no means — this too is Christian, and so is an offense. It must be believed. Comprehension is conterminous with man’s relation to the human, but faith is man’s relation to the divine. How then does Christianity explain this incomprehensible? Quite consistently, in an equally incomprehensible way, by means of the fact that it is revealed.
So then, Christianly understood, sin lies in the will, not in the intellect; and this corruption of the will goes well beyond the consciousness of the individual. This is the perfectly consistent declaration, for otherwise the question how sin began must arise with respect to each individual.
Here again we have the criterion of the offense. The possibility of the offense consists in the fact that there has to be a revelation from God to enlighten man as to what sin is and how deep it lies. The natural man, the pagan, thinks thus: “O well, I admit that I have not understood everything in heaven and earth; if there is to be a revelation, let it inform us about the heavenly; but that there should be a revelation to explain what sin is, that is the most preposterous thing of all. I don’t pretend to be a perfect man, far from it, but I know and I am willing to concede how far I am from perfection — ought I not then to know what sin is?” But Christianity makes answer, “No, that is what you know least about, how far you are from perfection, and what sin is!” Behold, in this sense, in a Christian sense, sin doubtless is ignorance, it is ignorance of what sin is.
The definition of sin which was given in the preceding chapter therefore still needs to be completed: sin is, after having been informed by a revelation from God what sin is, then before God in despair not to will to be oneself, or before God in despair to will to be oneself.
3. Sin Is Not a Negation but a Position
For the truth of this affirmation the orthodox dogmatic as a whole has constantly contended, and it has rejected as pantheistic every definition of sin which makes it something negative — weakness, sensuality, finiteness, ignorance, etc. Orthodoxy has perceived very rightly that here is where the battle has to be fought, or (to recall the foregoing) that it is here the end must be made fast, that here is the place to put up resistance. Orthodoxy has rightly perceived that, if sin is defined negatively, all of Christianity totters. Therefore orthodoxy insists that there must be a revelation from God in order to teach fallen men what sin is, a revelation which, quite consistently, must be believed, since it is a dogma. And naturally paradox, faith, dogma, these three determinants, form an alliance and accord which is the firmest support and bulwark against pagan wisdom.
So it is with orthodoxy. By a strange misunderstanding, a so-called speculative dogmatic, which certainly – has suspicious dealings with philosophy, has entertained the notion that it is able to comprehend this definition of sin as a position. But if this is true, then sin is a negation. The secret of all comprehending is that the very act of comprehension is higher than every position which it posits. The concept posits a position, but the fact that it is comprehended means precisely that it is negated. The speculative dogmatic, being itself aware of this to a certain degree, has known no other way to help itself but by the maneuver, not very seemly in a philosophic science, of throwing out a detachment of asseverations at the point where a movement is being made. One asseverates, each time more solemnly than the last, and with more and more oaths and curses, that sin is a position, that to say that it is merely a negation is pantheism and rationalism, and God knows what all, but altogether something which the speculative dogmatic renunciates and abhors — and then one goes on to comprehend what it means that sin is a position. That is to say that after all it is a position only up to a certain degree, not any more so than that one can after all comprehend it.
And the same duplicity of speculation is manifested also at another point, which is, however, related to the same subject. The interpretation of sin, or the way sin is defined, is decisive for the interpretation of repentance. Then since this thing of negating a negation is so speculative, there is nothing else to be done, repentance must be a negation of the negation — and so sin becomes the negation.
However, it is certainly very much to be desired that a sober thinker would for once explain how far this purely logical process, which recalls the grammatical rule that two negatives make an affirmative, and the mathematical rule that two minuses are a plus — how far, I say, this logical process is valid in the world of reality, in the world of qualities; whether after all the qualities are not subject to a different dialectic; whether in this case “transition” does not play a different rôle. Sub specie aetemi, aeterno modo, etc. the element of time is lacking in which things can be spaced out, hence everything is, and there is no transition at all. In this abstract medium to posit is eo ipso the same thing as to cancel or “resolve.” But to regard reality in the same way is pretty close to madness. One can say also in abstracto that the perfect tense follows the imperfect. But if in the world of reality a man were to infer that it followed by itself and followed at once, that a work he had not completed (the imperfect) became complete (the perfect) — he surely would be crazy. But so it is too with the so-called “position” of sin when the medium in which it is posited is pure thinking; that medium is far too unstable to insure that this assertion that sin is a position can be taken seriously.
However, all such questions are aside from the issue which immediately concerns me here. I am merely keeping a steady hold upon the Christian dogma that sin is a position — not, however, as though it could be comprehended, but as a paradox which must be believed. To my way of thinking, this is the correct thing. If only one can get it made manifest that all attempts at comprehending are self-contradictory, then the thing assumes the correct position, and then it becomes clear that it must be left to faith whether one will believe or not.
I can well comprehend (this being not too divine a matter to be comprehended) that one who just simply has to comprehend, and only can think of such matters as offer themselves to comprehension, may find this material very scanty. But in case the whole of Christianity hinges upon this, that it must be believed, not comprehended, that it either must be believed or one must be offended at it — is it then so meritorious to be determined to comprehend it? Is it meritorious, or is it not rather insolence or thoughtlessness, to will to comprehend that which is not willing to be comprehended? When a King takes the notion of wishing to be entirely incognito, to be treated in all respects as a simple man, is it then, just because in general it seems to men a greater distinction to do him royal homage, is it then the correct thing to do it? Or is it not precisely to assert oneself and one’s own way of thinking directly in opposition to the King’s will? Is it not to do as one willfully prefers to do, instead of deferring to the King’s will? Or would it, I wonder, give pleasure to the King in proportion as such a man was more ingenious in displaying toward him the proper reverence of a subject when the King does not wish to be treated in that way — that is to say, the more ingenious such a man might be in acting contrary to the King’s will?
So let others admire and extol him who claims to be able to comprehend Christianity — I regard it as a plain ethical duty, which perhaps demands no little self-denial in such speculative times when all “the others” are busy about comprehending — I regard it then as a plain duty to admit that one neither can nor shall comprehend it. Just this, however, is doubtless what the age, what Christendom, needs, namely, a little Socratic ignorance in relation to Christianity — but I say emphatically Socratic ignorance. Let us never forget (yet after all how many are there that ever have known it or thought of it?) — let us never forget that the ignorance of Socrates was a kind of godly fear and divine worship, that his ignorance was the Greek rendering of the Jewish perception that the fear of God is the beginning of wisdom. Let us never forget that precisely out of reverence for the Deity he was ignorant, that, so far as a pagan could be, he kept watch as a judge on the border between God/and man, watching out to see that the deep gulf of qualitative distinction be firmly fixed between them, between God/and man, that God/and man may not in a way, philosophice, poetice, etc., coalesce into one. Lo, for this reason Socrates was the ignorant man, and for this reason the Deity recognized – him as the most knowing. — But Christianity teaches that everything Christian exists only for faith; for this reason precisely it wills to be a Socratic, a Godfearing ignorance, which by ignorance defends faith against speculation, keeping watch to see that the deep gulf of qualitative distinction between God/and man may be firmly fixed, as it is in the paradox and in faith, lest God/and man, still more dreadfully than ever it occurred in paganism, might in a way, philosophice, poetice, etc., coalesce into one . . . in the System.
Only from one side can there be any question here of illuminating the fact that sin is a position. In the foregoing description of despair attention was constantly directed to an ascending scale. The expression for the scale was in part potentiation of consciousness of the self, in part potentiation as from passive suffering to conscious action. Both expressions in combination are in turn the expression for the fact that despair does not come from without but from within. And in the same degree despair is more and more positive [ponerende]. But according to the definition of sin we have formulated, a constituent of sin is the self as infinitely potentiated by the conception of God, and thus in turn it is the greatest possible consciousness of sin as a deed. This is the expression for the fact that sin is a position; the positive factor in it is precisely this, that it is before God.
Moreover, the determination of sin as a position involves also, in an entirely different sense, the possibility of offense, the paradox. For the paradox results from the doctrine of the atonement. First Christianity goes ahead and establishes sin so securely as a position that the human understanding never can comprehend it; and then it is the same Christian doctrine which in turn undertakes to do away with this position so completely that the human understanding never can comprehend it. Speculation, which chatters itself away from the paradoxes, lops a little bit off at both ends, and so it goes easier: it does not make sin so entirely positive — and in spite of this it cannot get it through its head that sin should be entirely forgotten. But Christianity, which is the first discoverer of the paradoxes, is in this case also as paradoxical as possible; it works directly against itself when it establishes sin so securely as a position that it seems a perfect impossibility to do away with it again — and then it is precisely Christianity which, by the atonement, would do away with it so completely that it is as though drowned in the sea.
Appendix to I:
But Then in a Certain Sense Does Not Sin Become a Great Rarity? (The Moral)
It was remarked in Part First that the more intense despair becomes, the more rare it is in the world. But now, as we have seen, sin is that despair which has been still further potentiated and qualitatively potentiated, and so this surely must be exceedingly rare! Marvelous objection! Christianity has concluded all under sin; we have endeavored to represent the Christian position as rigorously as possible — and from this results the strange conclusion that sin is not to be found at all in paganism, but only in Judaism and Christianity, and there again only very rarely!
And yet this is (but only in one sense) perfectly correct. “After having been informed by a revelation from God what sin is, then before God in despair not to will to be oneself, or before God in despair to will to be oneself,” is to sin — and certainly it is rare for a man to be so developed, so transparent to himself, that this can fit his case. But what logically follows from this? Yea, one may well take heed of this, for here there is a peculiar dialectical turn. From the fact that a man is not in a more intense despair it did not follow that he is not in despair. On the contrary, it was proved precisely that most men, by far the majority of men, are in despair, despair in a lower form. There is no merit in being in despair in a higher degree. Aesthetically it is an advantage, for aesthetically one has regard merely to strength; but ethically the more intense kind of despair is further from salvation than is the lower.
And so it is also in the case of sin. The lives of most men, being determined by a dialectic of indifference, are so remote from the good (faith) that they are almost too spiritless to be called sin, yes, almost too spiritless to be called despair.
To be in the strictest sense a sinner is again very far from being meritorious. But then on the other hand how on earth can one expect to find an essential consciousness of sin (and after all that is what Christianity wants) in a life which is so retarded by triviality, by a chattering imitation of “the others,” that one hardly can call it sin, that it is too spiritless to be so called, and fit only, as the Scripture says, to be “spewed out”?
But this is not the end of the matter, for the dialectic of sin merely catches one in another way. For how does it come about that a man’s life becomes so spiritless that it is as if Christianity could not be brought into relation to it, as when a jack-screw (and like a jack-screw is the uplifting power of Christianity) cannot be employed because there is no solid ground but only moss and bog? Is this something that befalls a man? No, it is man’s own fault. No man is born with spiritlessness, and however many there be who in death bring with them this as the only acquisition of their lives — this is not the fault of life.
But it must be said, and as outspokenly as possible, that the so-called Christendom (in which after a sort all men are Christians in a way, so that there are just as many, precisely as many Christians as there are men ) — it must be said that not only is it a wretched edition of Christianity, full of misprints disturbing to the sense, and of senseless omissions and additions, but that it has abusively taken Christianity’s name in vain. In a small country there are born hardly three poets in every generation, but of priests there are a plenty, many more than can get appointments. With regard to a poet people speak of his having a call; but as for becoming a priest, it seems enough to the generality of men (and that means of Christians) that one has taken an examination. And yet, alas, a true priest is even more rare than a true poet, and the word “call” originally was used in a religious sense. But with respect to being a poet people still retain a notion that it is something, and that there is something in it that a man is called. On the other hand, to be a priest is in the eyes of the generality of men (and so also of Christians) a thing bereft of every uplifting conception, lacking the least trace of the mysterious, in puns naturalibus [i.e., without mincing words] it is a career. “Call” means a benefice; people talk about getting a call; but about having a call — O yes, they talk about being “called” for trumps.
And, alas, the fate of this word in Christendom is like a motto for Christianity as a whole. The misfortune is not that Christian truth is never uttered (just as it is not the misfortune that there are not priests enough), but that it is uttered in such a way that at last the generality of men attach to it no significance whatever (just as the generality of men attach to being a priest no other significance than that which goes with the week-day occupations of a merchant, attorney, book-binder, veterinary, etc.), so that the highest things make no impression at all, but sound out and are heard as something which somehow, God knows how, has become use and wont, like so many other things. What wonder then that certain people, instead of finding their own conduct indefensible, find it incumbent upon them to defend Christianity.
After all, a priest surely ought to be a believer. And think what a believer is! A believer is surely a lover, yea, of all lovers the most in love. With respect to enthusiasm a lover is after all only a stripling in comparison with a believer. Think now of a lover. He would be capable, would he not, day in and day out, as long as it was day and well into the night, of talking about his love. But dost thou believe it could occur to him, dost thou believe it would be possible for him, dost thou not believe that it would be an abomination to him, to talk in such a way as to try to prove by three reasons that there is after all something in this thing of being in love? — pretty much as when the parson proves by three reasons that it is profitable to pray, so that this thing of prayer has sunk so low in price that there must be three reasons alleged to bring it a little bit into repute. Or as when the parson (and this is the same thing, only still more laughable) proves by three reasons that to pray is a bliss surpassing all understanding. Oh, priceless anticlimax! The fact that something surpasses all understanding is proved by three . . . reasons, which, whatever else they may be good for, surely do not surpass the understanding, but precisely on the contrary make it evident to the understanding that this bliss does not surpass the understanding; for, after all, reasons certainly lie within the compass of the understanding. No, for that which surpasses the understanding, and for him who believes in it, the three reasons signify no more than three bottles or three red deer! — And now further. Dost thou believe it would occur to a lover to put up a defense for his love, that is, to admit that to him it was not the absolute, unconditionally the absolute, but that he thinks this thought of love along with objections against it, and from this proceeds the defense; that is to say, dost thou believe that he could or would concede that he was not in love, denounce himself as not being a lover? And in case a man were to propose to a lover to talk thus, dost thou not believe that he would regard that man as mad? And in case, besides being in love, he was something of an observer, dost thou not believe that he would suspect that the man who made to him this proposal had never known what it is to be in love, or would like to get him to betray and deny his love . . . by defending it? — Is it not evident that it could never occur to one who really is in love to want to prove it by three reasons or to defend it? For in fact he himself is that which is more than all reasons and more than every defense — he is a lover. And he who does this is not in love, he merely gives himself out [udgiver] to be that, and unfortunately — or fortunately — he does it so stupidly that he merely denounces [angiver] himself as one who is not in love.
But this is just the way Christianity is talked about . . . by believing priests. They either “defend” Christianity, or they translate it into “reasons” — if they are not at the same time dabbling in “comprehending” it speculatively. This is what is called preaching, and it is regarded in Christendom as already a big thing that such preaching is done and that some hear it. And it is precisely for this reason that Christendom (here is the proof of it) is so far from being what it calls itself that the lives of most men are, Christianly understood, too spiritless even to be called in a strictly Christian sense sin.