return to religion-online

The Sickness Unto Death by Sören Kierkegaard


Sören Kierkegaard is one of the towering Christian existential thinkers of the mid-nineteenth century. While his literary style was experimental, his writings call for Christian morality; a defense of faith and religion. Among his many books are Training in Christianity, Sickness Unto Death, and Fear and Trembling. Published by Princeton University Press, Princeton, New Jersey, 1941. This material was prepared for Religion Online by Ted and Winnie Brock.


Chapter 2: The Universality of This Sickness (Despair)


Just as the physician might say that there lives perhaps not one single man who is in perfect health, so one might say perhaps that there lives not one single man who after all is not to some extent in despair, in whose inmost parts there does not dwell a disquietude, a perturbation, a discord, an anxious dread of an unknown something, or of a something he does not even dare to make acquaintance with, dread of a possibility of life, or dread of himself, so that, after all, as physicians speak of a man going about with a disease in him, this man is going about and carrying a sickness of the spirit, which only rarely and in glimpses, by and with a dread which to him is inexplicable, gives evidence of its presence within. At any rate there has lived no one and there lives no one outside of Christendom who is not in despair, and no one in Christendom, unless he be a true Christian, and if he is not quite that, he is somewhat in despair after all.

This view will doubtless seem to many a paradox, an exaggeration, and a gloomy and depressing view at that. Yet it is nothing of the sort. It is not gloomy; on the contrary, it seeks to throw light upon a subject which ordinarily is left in obscurity. It is not depressing; on the contrary it is uplifting, since it views every man in the aspect of the highest demand made upon him, that he be spirit. Nor is it a paradox; on the contrary, it is a fundamental apprehension consistently carried through, and hence it is no exaggeration.

On the other hand, the ordinary view of despair remains content with appearances, and so it is a superficial view, that is, no view at all. It assumes that every man must know by himself better than anyone else whether he is in despair or not. So whoever says that he is in despair is regarded as being in despair, but whoever thinks he is not in despair is not so regarded. Consequently despair becomes a rather rare phenomenon, whereas in fact it is quite universal. It is not a rare exception that one is in despair; no, the rare, the very rare exception is that one is not in despair.

But the vulgar view has a very poor understanding of despair. Among other things (to mention only one which, if rightly understood, would bring thousands, yea, millions under this category), it completely overlooks the fact that one form of despair is precisely this of not being in despair, that is, not being aware of it. The vulgar view is exposed, though in a much deeper sense, to the same fallacy it sometimes falls into when it would determine whether a man is sick or not. In a much deeper sense, I say, for the vulgar view has a far more inadequate notion of spirit than of sickness and health -- and without understanding spirit it is impossible to understand despair. It is ordinarily assumed that a man is well when he does not himself say that he is sick, and still more confidently when he says that he is well. The physician on the other hand regards sickness differently. And why? Because he has a definite and well thought out conception of what it is to be in sound health, and by this he tests the manís condition. The physician knows that just as there is sickness which is only imaginary, so also there is such a thing as fictitious health. In the latter case, therefore, the physician first employs medicines to cause the disease to become manifest. Generally the physician, just because he is a physician, i.e. the competent man, has no unconditional faith in a personís own assertion about the state of his health. If it were true that what every man says about the state of his health (as to whether he is sick or well, where he suffers, etc.) were absolutely to be relied upon, it would be an illusion to be a physician. For a physician does not merely have to prescribe medicines, but first and foremost he has to be acquainted with sickness, and so first and foremost to know whether a supposedly sick man really is sick, or whether a supposedly well man is not really sick. So it is also with the physician of souls when dealing with despair. He knows what despair is, he is acquainted with it, and hence he is not satisfied with a manís assertion that he is in despair or that he is not. For it must be observed that in a certain sense not even all who say they are in despair always are so. One may affect despair, and one may make a mistake and confuse despair with all sorts of transitory dejection or grief which pass away without coming to the point of despair. However, the physician of souls does, it is true, regard these states also as forms of despair. He perceives very well that this is affectation -- but precisely this affectation is despair. He perceives very well that this dejection etc. does not mean much -- but precisely this fact, that it does not mean much, is despair.

Furthermore, the vulgar view overlooks the fact that, as compared with sickness, despair is much more dialectical than what is commonly called sickness, because it is a sickness of the spirit. And this dialectical quality, rightly understood, again brings thousands under the category of despair. For in case at a given moment a physician is convinced that this or that person is in good health and at a later moment becomes sick -- the physician may be right in affirming that the person was well then, and at a later moment became sick. With despair it is different. As soon as despair manifests itself in a person, it is manifest that the person was in despair. For this reason one cannot at a given moment decide anything about a person who is not saved by the fact that he has been in despair. For in case the condition comes about which brings him to despair, it is at that same moment manifest that he has been in despair throughout the whole of his previous life. On the other hand, one is by no means justified in saying, when a man has a fever, that he has had a fever throughout his whole life. But despair is a phenomenon of the spirit, is related to the eternal, and therefore has something of the eternal in its dialectic.

Not only is despair far more dialectical than an illness, but all its symptoms are dialectical, and for this reason the superficial view is so readily deceived in determining whether despair is present or not. For not to be in despair may mean to be in despair, and it may also mean to be delivered from being in despair. A sense of security and tranquillity may mean that one is in despair, precisely this security, this tranquillity, may be despair; and it may mean that one has overcome despair and gained peace. In this respect despair is unlike bodily sickness; for not to be sick cannot possibly mean to be sick; but not to be despairing may mean precisely to be despairing. It is not true of despair, as it is of bodily sickness, that the feeling of indisposition is the sickness. By no means. The feeling of indisposition is again dialectical. Never to have been sensible of this indisposition is precisely to be in despair.

This points to the fact, and has its ground therein, that man, regarded as spirit, is always in a critical condition -- and if one is to talk of despair, one must conceive of man as spirit. In relation to sickness we talk of a crisis, but not in relation to health. And why not? Because bodily health is an "immediate" qualification, and only becomes dialectical in sickness, when one can speak of the crisis. But spiritually, or when man is regarded as spirit, both health and sickness are critical. There is no such thing as "immediate" health of the spirit.

So long as one does not regard man as spirit (in which case we cannot talk about despair) but only as a synthesis of soul and body, health is an "immediate" determinant, and only the sickness of soul or body is a dialectical determinant. But despair is expressed precisely by the fact that a person is unaware of being characterized as spirit. Even that which, humanly speaking, is the most beautiful and lovable thing of all, a feminine youthfulness which is sheer peace and harmony and joy -- even that is despair. For this indeed is happiness, but happiness is not a characteristic of spirit, and in the remote depths, in the most inward parts, in the hidden recesses of happiness, there dwells also the anxious dread which is despair; it would be only too glad to be allowed to remain therein, for the dearest and most attractive dwelling-place of despair is in the very heart of immediate happiness. All immediacy, in spite of its illusory peace and tranquillity, is dread, and hence, quite consistently, it is dread of nothing; one cannot make immediacy so anxious by the most horrifying description of the most dreadful something, as by a crafty, apparently casual half word about an unknown peril which is thrown out with the surely calculated aim of reflection; yea, one can put immediacy most in dread by slyly imputing to it knowledge of the matter referred to. For immediacy doubtless does not know; but never does reflection catch its prey so surely as when it makes its snare out of nothing, and never is reflection so thoroughly itself as when it is . . . nothing. There is need of an eminent reflection, or rather of a great faith, to support a reflection based upon nothing, i.e. an infinite reflection. So even the most beautiful and lovable thing of all, a feminine youthfulness which is sheer peace and harmony and joy, is nevertheless despair, is happiness. Hardly will one have the good hap to get through life on the strength of this immediacy. And if this happiness has the hap to get through, it would be of little help for it is despair. Despair, just because it is wholly dialectical, is in fact the sickness of which it holds that it is the greatest misfortune not to have had it -- the true good hap to get it, although it is the most dangerous sickness of all, if one does not wish to be healed of it. In other cases one can only speak of the good fortune of being healed of a sickness, sickness itself being misfortune.

Therefore it is as far as possible from being true that the vulgar view is right in assuming that despair is a rarity; on the contrary, it is quite universal. It is as far as possible from being true that the vulgar view is right in assuming that everyone who does not think or feel that he is in despair is not so at all, and that only he is in despair who says that he is. On the contrary, one who without affectation says that he is in despair is after all a little bit nearer, a dialectical step nearer to being cured than all those who are not regarded and do not regard themselves as being in despair. But precisely this is the common situation (as the physician of souls will doubtless concede), that the majority of men live without being thoroughly conscious that they are spiritual beings -- and to this is referable all the security, contentment with life, etc., etc., which precisely is despair. Those, on the other hand, who say that they are in despair are generally such as have a nature so much more profound that they must become conscious of themselves as spirit, or such as by the hard vicissitudes of life and its dreadful decisions have been helped to become conscious of themselves as spirit -- either one or the other, for rare is the man who truly is free from despair.

Ah, so much is said about human want and misery -- I seek to understand it, I have also had some acquaintance with it at close range; so much is said about wasted lives -- but only that manís life is wasted who lived on, so deceived by the joys of life or by its sorrows that he never became eternally and decisively conscious of himself as spirit, as self, or (what is the same thing) never became aware and in the deepest sense received an impression of the fact that there is a God, and that he, he himself, his self, exists before this God, which gain of infinity is never attained except through despair. And, oh, this misery, that so many live on and are defrauded of this most blessed of all thoughts; this misery, that people employ themselves about everything else, or, as for the masses of men, that people employ them about everything else, utilize them to generate the power for the theater of life, but never remind them of their blessedness; that they heap them in a mass and defraud them, instead of splitting them apart so that they might gain the highest thing, the only thing worth living for, and enough to live in for an eternity -- it seems to me that I could weep for an eternity over the fact that such misery exists! And, oh, to my thinking this is one expression the more of the dreadfulness of this most dreadful sickness and misery, namely, its hiddenness -- not only that he who suffers from it may wish to hide it and may be able to do so, to the effect that it can so dwell in a man that no one, no one whatever discovers it; no, rather that it can be so hidden in a man that he himself does not know it! And, oh, when the hour-glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity -- whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass -- eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair. And if so, if thou hast lived in despair (whether for the rest thou didst win or lose), then for thee all is lost, eternity knows thee not, it never knew thee, or (even more dreadful) it knows thee as thou art known, it puts thee under arrest by thyself in despair.

Viewed 313566 times.