Chapter 3 The Forms of This Sickness, i.e. of Despair
The forms of despair must be discoverable abstractly by reflecting upon the factors which compose the self as a synthesis. The self is composed of infinity and finiteness. But the synthesis is a relationship, and it is a relationship which, though it is derived, relates itself to itself, which means freedom. The self is freedom. But freedom is the dialectical element in the terms possibility and necessity.
Principally, however, despair must be viewed under the category of consciousness: the question whether despair is conscious or not, determines the qualitative difference between despair and despair. In its concept all despair is doubtless conscious; but from this it does not follow that he in whom it exists, he to whom it can rightly be attributed in conformity with the concept, is himself conscious of it. It is in this sense that consciousness is decisive. Generally speaking, consciousness, i.e. consciousness of self, is the decisive criterion of the self. The more consciousness, the more self; the more consciousness, the more will, and the more will the more self. A man who has no will at all is no self; the more will he has, the more consciousness of self he has also.
A. Despair Regarded in Such a Way That One Does Not Reflect Whether It Is Conscious or Not, So That One Reflects Only upon the Factors of the Synthesis.
(a). Despair viewed under the aspects of Finitude/Infinitude.
The self is the conscious synthesis of infinitude and finitude which relates itself to itself, whose task is to become itself, a task which can be performed only by means of a relationship to God. But to become oneself is to become concrete. But to become concrete means neither to become finite nor infinite, for that which is to become concrete is a synthesis. Accordingly, the development consists in moving away from oneself infinitely by the process of infinitizing oneself, and in returning to oneself infinitely by the process of finitizing. If on the contrary the self does not become itself, it is in despair, whether it knows it or not. However, a self, every instant it exists, is in process of becoming, for the self [potentially] does not actually exist, it is only that which it is to become. In so far as the self does not become itself, it is not its own self; but not to be one’s own self is despair.
(1). The Despair Of Infinitude Is Due To The Lack Of Finitude.
The truth of this is inherent in the dialectical fact that the self is a synthesis [of two factors], the one of which is constantly the opposite of the other. No kind of despair can be defined directly (i.e. undialectically), but only by reflecting upon the opposite factor. The despairing person’s condition of despair can be directly described, as the poet does in fact by attributing to him the appropriate lines. But to describe despair is possible only by its opposite; and if the lines are to have poetic value, they must contain in their coloring a reflection of the dialectical opposite. So then every human existence which supposedly has become or merely wills to become infinite is despair. For the self is a synthesis in which the finite is the limiting factor, and the infinite is the expanding factor. Infinitude’s despair is therefore the fantastical, the limitless. The self is in sound health and free from despair only when, precisely by having been in despair, it is grounded transparently in God.
The fantastical is doubtless most closely related to fantasy, imagination, but imagination in turn is related to feeling, knowledge, and will, so that a person may have a fantastic feeling, or knowledge, or will. Generally speaking, imagination is the medium of the process of infinitizing; it is not one faculty on a par with others, but, if one would so speak, it is the faculty instar omnium [for all faculties). What feeling, knowledge, or will a man has, depends in the last resort upon what imagination he has, that is to say, upon how these things are reflected, i.e. it depends upon imagination. Imagination is the reflection of the process of infinitizing, and hence the elder Fichte quite rightly assumed, even in relation to knowledge, that imagination is the origin of the categories. The self is reflection, and imagination is reflection, it is the counterfeit presentment of the self, which is the possibility of the self. Imagination is the possibility of all reflection, and the intensity of this medium is the possibility of the intensity of the self.
Generally the fantastical is that which so carries a man out into the infinite that it merely carries him away from himself and therewith prevents him from returning to himself.
So when feeling becomes fantastic, the self is simply volatilized more and more, at last becoming a sort of abstract sentimentality which is so inhuman that it does not apply to any person, but inhumanly participates feelingly, so to speak, in the fate of one or another abstraction, e.g. that of mankind in abstracto. As the sufferer from rheumatism is unable to master his physical feelings which are under the sway of wind and weather, with the result that he is involuntarily aware of a change in the air etc., so it is with him whose feeling has become fantastic; he becomes in a way infinitized, but not in such a way that he becomes more and more himself, for he loses himself more and more.
So it is with knowledge when it becomes fantastic. The law for the development of the self with respect to knowledge, in so far as it is true that the self becomes itself, is this, that the increasing degree of knowledge corresponds with the degree of self-knowledge, that the more the self knows, the more it knows itself. If this does not occur, then the more knowledge increases, the more it becomes a kind of inhuman knowing for the production of which man’s self is squandered, pretty much as men were squandered for the building of the Pyramids, or as men were squandered in the Russian horn-bands to produce one note, neither more nor less.
When the will becomes fantastic, the self likewise is volatilized more and more. In this case the will does not constantly become concrete in the same degree that it is abstract, in such a way that the more it is infinitized in purpose and resolution, the more present and contemporaneous with itself does it become in the small part of the task which can be realized at once, so that in being infinitized it returns in the strictest sense to its self, so that what is farthest from itself (when it is most infinitized in purpose and resolution) is in the same instant nearest to itself in accomplishing the infinitely small part of the task which can be done even today, even at this hour, even at this instant.
And when feeling, or knowledge, or will have thus become fantastic, the entire self may at last become so, whether in a more active form, as when a man runs headlong into the fantastic, or in a more passive form, when he is carried away, but in either case with moral responsibility. The self thus leads a fantastic existence in abstract endeavor after infinity, or in abstract isolation, constantly lacking itself, from which it merely gets further and further away. So, for example, in the religious sphere. The God-relationship infinitizes; but this may so carry a man away that it becomes an inebriation, it may seem to a man as though it were unendurable to exist before God -- for the reason that a man cannot return to himself, cannot become himself. Such a fantastic religious individual would say (to characterize him by putting into his mouth these lines), "That a sparrow can live is comprehensible; it does not know anything about existing before God. But to know that one exists before God -- and then not to go crazy or be brought to naught!"
But in spite of the fact that a man has become fantastic in this fashion, he may nevertheless (although most commonly it becomes manifest) be perfectly well able to live on, to be a man, as it seems, to occupy himself with temporal things, get married, beget children, win honor and esteem -- and perhaps no one notices that in a deeper sense he lacks a self. About such a thing as that not much fuss is made in the world; for a self is the thing the world is least apt to inquire about, and the thing of all things the most dangerous for a man to let people notice that he has it. The greatest danger, that of losing one’s own self, may pass off as quietly as if it were nothing; every other loss, that of an arm, a leg, five dollars, a wife, etc., is sure to be noticed.
(2). The Despair of Finitude is Due to the Lack of Infinitude.
The truth of this (as was shown under 1) is inherent in the dialectical fact that the self is a synthesis [of two factors], one of which is the opposite of the other.
The lack of infinitude means to be desperately narrow-minded and mean-spirited. Here of course it is only a question of ethical meanness and narrowness. The world really never talks of any narrowness but intellectual or aesthetic narrowness -- or about the indifferent, which is always the principal subject of the world’s talk; for worldliness means precisely attributing infinite value to the indifferent. The worldly view always clings fast to the difference between man and man, and naturally it has no understanding of the one thing needful (for to have that is spirituality), and therefore no understanding of the narrowness and meanness of mind which is exemplified in having lost one’s self -- not by evaporation in the infinite, but by being entirely finitized, by having become, instead of a self, a number, just one man more, one more repetition of this everlasting Einerlei.
Despairing narrowness consists in the lack of primitiveness, or of the fact one has deprived oneself of one’s primitiveness; it consists in having emasculated oneself, in a spiritual sense. For every man is primitively planned to be a self, appointed to become oneself; and while it is true that every self as such is angular, the logical consequence of this merely is that it has to be polished, not that it has to be ground smooth, not that for fear of men it has to give up entirely being itself, nor even that for fear of men it dare not be itself in its essential accidentality (which precisely is what should not be ground away), by which in fine it is itself. But while one sort of despair plunges wildly into the infinite and loses itself, a second sort permits itself as it were to be defrauded by "the others." By seeing the multitude of men about it, by getting engaged in all sorts of worldly affairs, by becoming wise about how things go in this world, such a man forgets himself, forgets what his name is (in the divine understanding of it), does not dare to believe in himself, finds it too venturesome a thing to be himself, far easier and safer to be like the others, to become an imitation, a number, a cipher in the crowd.
This form of despair is hardly ever noticed in the world. Such a man, precisely by losing his self in this way, has gained perfectibility in adjusting himself to business, yea, in making a success in the world. Here there is no hindrance, no difficulty, occasioned by his self and his infinitization, he is ground smooth as a pebble, courant as a well-used coin. So far from being considered in despair, he is just what a man ought to be. In general the world has of course no understanding of what is truly dreadful. The despair which not only occasions no embarrassment but makes one’s life easy and comfortable is naturally not regarded as despair. That this is the view of the world can also be seen in almost all the proverbs, which are merely rules for shrewd behavior. It is said, for example, that a man ten times regrets having spoken, for the once he regrets his silence. And why? Because the fact of having spoken is an external fact, which may involve one in annoyances, since it is an actuality. But the fact of having kept silent! Yet this is the most dangerous thing of all. For by keeping silent one is relegated solely to oneself, no actuality comes to a man’s aid by punishing him, by bringing down upon him the consequences of his speech. No, in this respect, to be silent is the easy way. But he who knows what the dreadful is, must for this very reason be most fearful of every fault, of every sin, which takes an inward direction and leaves no outward trace. So it is too that in the eyes of the world it is dangerous to venture. And why? Because one may lose. But not to venture is shrewd. And yet, by not venturing, it is so dreadfully easy to lose that which it would be difficult to lose in even the most venturesome venture, and in any case never so easily, so completely as if it were nothing . . . one’s self. For if I have ventured amiss -- very well, then life helps me by its punishment. But if I have not ventured at all -- who then helps me? And, moreover, if by not venturing at all in the highest sense (and to venture in the highest sense is precisely to become conscious of oneself) I have gained all earthly advantages . . . and lose my self! What of that?
And thus it is precisely with the despair of finitude. In spite of the fact that a man is in despair he can perfectly well live on in the temporal, in fact all the better for it; he may be praised by men, be honored and esteemed, and pursue all the aims of temporal life. What is called worldliness is made up of just such men, who (if one may use the expression) pawn themselves to the world. They use their talents, accumulate money, carry on worldly affairs, calculate shrewdly, etc., etc., are perhaps mentioned in history, but themselves they are not; spiritually understood, they have no self, no self for whose sake they could venture everything, no self before God -- however selfish they may be for all that.
(b). Despair Viewed Under the Aspects of Possibility/Necessity.
For the purpose of becoming (and it is the task of the self freely to become itself) possibility and necessity are equally essential. Just as infinitude and finitude ( ) [The limitless/the finite -- important terms in Plato’s philosophy, especially in his Philebus, 30.] both belong to the self, so also do possibility and necessity. A self which has no possibility is in despair, and so in turn is the self which has no necessity.
(1). The Despair of Possibility is Due to the Lack Of Necessity.
The truth of this proposition, as was shown, is inherent in the dialectical situation.
Just as finitude is the limiting factor in relation to infinitude, so in relation to possibility it is necessity which serves as a check. When the self as a synthesis of finitude and infinitude is once constituted, when already it is then in order to become it reflects itself in the medium of imagination, and with that the infinite possibility comes into view. The self is just as possible as it is necessary; for though it is itself, it has to become itself. Inasmuch as it is itself, it is the necessary, and inasmuch as it has to become itself, it is a possibility.
Now if possibility outruns necessity, the self runs away from itself, so that it has no necessity whereto it is bound to return -- then this is the despair of possibility. The self becomes an abstract possibility which tries itself out with floundering in the possible, but does not budge from the spot, nor get to any spot, for precisely the necessary is the spot; to become oneself is precisely a movement at the spot. To become is a movement from the spot, but to become oneself is a movement at the spot.
Possibility then appears to the self ever greater and greater, more and more things become possible, because nothing becomes actual. At last it is as if everything were possible -- but this is precisely when the abyss has swallowed up the self. Every little possibility even would require some time to become actuality. But finally the time which should be available for actuality becomes shorter and shorter, everything becomes more and more instantaneous. Possibility becomes more and more intense -- but only in the sense of possibility, not in the sense of actuality; for in the sense of actuality the meaning of intensity is that at least something of that which is possible becomes actual. At the instant something appears possible, and then a new possibility makes its appearance, at last this phantasmagoria moves so rapidly that it is as if everything were possible -- and this is precisely the last moment, when the individual becomes for himself a mirage.
What the self now lacks is surely reality -- so one would commonly say, as one says of a man that he has become unreal. But upon closer inspection it is really necessity the man lacks. For it is not true, as the philosophers explain, that necessity is a unity of possibility and actuality; no, actuality is a unity of possibility and necessity. Nor is it merely due to lack of strength when the soul goes astray in possibility -- at least this is not to be understood as people commonly understand it. What really is lacking is the power to obey, to submit to the necessary in oneself, to what may be called one’s limit. Therefore the misfortune does not consist in the fact that such a self did not amount to anything in the world; no, the misfortune is that the man did not become aware of himself, aware that the self he is, is a perfectly definite something, and so is the necessary. On the contrary, he lost himself, owing to the fact that this self was seen fantastically reflected in the possible. Even in looking at one’s self in a minor it is requisite to know oneself; for, if not, one does not behold one’s self but merely a man. But the mirror of possibility is not an ordinary mirror, it must be used with the utmost precaution. For of this minor it is true in the highest sense that it is a false mirror. That the self looks so and so in the possibility of itself is only half truth; for in the possibility of itself the self is still far from itself, or only half itself. So the question is how the necessity of the self determines it more precisely. A case analogous to possibility is when a child is invited to participate in some pleasure or another: the child is at once willing, but now it is a question whether the parents will permit it -- and as with the parents, so it is with necessity.
In possibility, however, everything is possible. Hence in possibility one can go astray in all possible ways, but essentially in two. One form is the wishful, yearning form, the other is the melancholy fantastic -- on the one hand hope; on the other, fear or anguished dread. Fairy-tales and legends so often relate that a knight suddenly perceived a rare bird, which he continues to run after, since at the beginning it seemed as if it were so very near -- but then it flies off again, until at last night falls, and he has become separated from his companions, being unable to find his way in the wilderness where he now is. So it is with the possibility of the wish. Instead of summoning back possibility into necessity, the man pursues the possibility -- and at last he cannot find his way back to himself. -- In the melancholy form the opposite result is reached in the same way. The individual pursues with melancholy love a possibility of agonizing dread, which at last leads him away from himself, so that he perishes in the dread, or perishes in that in which he was in dread of perishing.
(2). The Despair of Necessity is Due to the Lack of Possibility.
If one will compare the tendency to run wild in possibility with the efforts of a child to enunciate words, the lack of possibility is like being dumb. Necessity is like a sequence of consonants only, but in order to utter them there must in addition be possibility. When this is lacking, when a human existence is brought to the pass that it lacks possibility, it is in despair, and every instant it lacks possibility it is in despair.
One commonly thinks that there is a certain age which is especially rich in hope, or one talks about being or having been at a certain period or a particular moment of one’s Life so rich in hope and possibility. All this is merely human talk, which never reaches the truth. All this hoping and all this despairing is not yet the true hope and the true despair.
The decisive thing is, that for God all things are possible. This is eternally true, and true therefore every instant. This is commonly enough recognized in a way, and in a way it is commonly affirmed; but the decisive affirmation comes only when a man is brought to the utmost extremity, so that humanly speaking no possibility exists. Then the question is whether he will believe that for God all things are possible -- that is to say, whether he will believe. But this is completely the formula for losing one’s mind or understanding; to believe is precisely to lose one’s understanding in order to win God. Suppose it occurs as follows. Picture a man who with all the shuddering revolt of a terrified imagination has represented to himself some horror as a thing absolutely not to be endured. Now it befalls him, precisely this horror befalls him. Humanly speaking his destruction is the most certain of all things -- and the despair in his soul fights desperately to get leave to despair, to get, if you will, repose for despair, the consent of his whole personality to despair, so that he would curse nothing and nobody more fiercely than him who attempted (Or it may be the attempt) to prevent him from despairing, as the poet’s poet so capitally, so incomparably expresses it in Richard II, Act 3, Scene Z:
Beshrew thee, cousin, which didst lead me forth
Of that sweet way I was in to despair.
So then, salvation is humanly speaking the most impossible thing of all; but for God all things are possible! This is the fight of faith, which fights madly (if one would so express it) for possibility. For possibility is the only power to save. When one swoons people shout for water, Eau-de-Cologne, Hoffman’s Drops; but when one is about to despair the cry is, Procure me possibility, procure possibility! Possibility is the only saving remedy; given a possibility, and with that the desperate man breathes once more, he revives again; for without possibility a man cannot, as if were, draw breath. Sometimes the inventiveness of a human imagination suffices to procure possibility, but in the last resort, that is, when the point is to believe, the only help is this, that for God all things are possible.
Thus is the fight carried on. Whether he who is engaged in this fight will be defeated, depends solely and alone upon whether he has the will to procure for himself possibility, that is to say, whether he will believe. And yet he understands that humanly speaking his destruction is the most certain thing of all. This is the dialectical character of faith. For the most part a man knows no more than that this or that, as he has reason to hope, as seems probable, etc., will not befall him. If it befalls him, then he succumbs. The foolhardy man plunges into a danger involving this or that possibility; if it befalls him, he despairs and succumbs. The believer perceives, and understands, humanly speaking, his destruction (in what has befallen him and in what he has ventured), but he believes. Therefore he does not succumb. He leaves it wholly to God how he is to be helped, but he believes that for God all things are possible. To believe in his own destruction is impossible. To understand that, humanly, it is his own destruction, and then nevertheless to believe in the possibility, is what is meant by faith. So then God helps him -- perhaps by letting him escape the terror, perhaps by means of the terror -- in the fact that here, unexpectedly, miraculously, divinely, help appears. Miraculously -- for it is a strange pedantry to assume that only eighteen hundred years ago it could occur that a man was helped miraculously. Whether a man has been helped by a miracle depends essentially upon the degree of intellectual passion he has employed to understand that help was impossible, and next upon how honest he is toward the Power which helped him nevertheless. But usually it is neither the one thing nor the other: men cry that there is no help, without having strained the understanding to find help, and afterwards they lie ungratefully.
The believer possesses the eternally certain antidote to despair, viz, possibility; for with God all things are possible every instant. This is the sound health of faith which resolves contradictions. The contradiction in this case is that, humanly speaking, destruction is certain, and that nevertheless there is possibility. Health consists essentially in being able to resolve contradictions. So it is bodily or physically: a draft is indifferently cold and warm, disparate qualities undialectically combined; but a healthy body resolves this contradiction and does not notice the draft. So it is also with faith.
The loss of possibility signifies: either that everything has become necessary to a man/or that everything has become trivial.
The determinist or the fatalist is in despair, and in despair he has lost his self, because for him everything is necessary. He is like that king who died of hunger because all his food was transformed into gold. Personality is a synthesis of possibility and necessity. The condition of its survival is therefore analogous to breathing (respiration), which is an in- and an a-spiration. The self of the determinist cannot breathe, for it is impossible to breathe necessity alone, which taken pure and simple suffocates the human self.
The fatalist is in despair -- he has lost God, and therefore himself as well; for if he has no God, neither has he a self. But the fatalist has no God -- or, what is the same thing, his god is necessity. Inasmuch as for God all things are possible, it may be said that this is what God is, viz, one for whom all things are possible. The worship of the fatalist is therefore at its maximum an exclamation, and essentially it is dumbness, dumb submission, he is unable to pray. So to pray is to breathe, and possibility is for the self what oxygen is for breathing. But for possibility alone or for necessity alone to supply the conditions for the breathing of prayer is no more possible than it is for a man to breathe oxygen alone or nitrogen alone. For in order to pray there must be a God, there must be a self plus possibility, or a self and possibility in the pregnant sense; for God is that all things are possible, and that all things are possible is God; and only the man whose being has been so shaken that he became spirit by understanding that all things are possible, only he has had dealings with God. The fact that God’s will is the possible makes it possible for me to pray; if God’s will is only the necessary, man is essentially as speechless as the brutes.
In the case of philistinism or triviality, which also lacks possibility, the situation is somewhat different. Philistinism is spiritlessness, in the literal sense of the word; determinism and fatalism are spiritual despair; but such spiritlessness is also despair. Philistinism lacks every determinant of spirit and terminates in probability, within which the possible finds its insignificant place. Thus it lacks sufficient possibility to take notice of God. Devoid of imagination, as the Philistine always is, he lives in a certain trivial province of experience as to how things go, what is possible, what usually occurs. Thus the Philistine has lost his self and God. For in order to be aware of oneself and God imagination must enable a man to soar higher than the misty precinct of the probable, it must wrench one out of this and, by making possible that which transcends the quantum satis of every experience, it must teach him to hope and fear, or to fear and hope. But imagination the Philistine does not possess, he does not want to have it, he abhors it. So here there is no help. And if sometimes reality helps by tenors which transcend the parrot-wisdom of trivial experience, then philistinism despairs -- that is, it becomes manifest that it was in despair. It lacks the possibility of faith in order by God’s help to be able to deliver itself from certain destruction.
Fatalism and determinism, however, have enough imagination to despair of possibility, and have possibility enough to discover impossibility. Philistinism tranquilizes itself in the trivial, being equally in despair whether things go well or ill. Fatalism or determinism lacks the possibility of relaxing and soothing, of tempering necessity, and so it lacks possibility as assuagement. Philistinism lacks possibility as revival from spiritlessness. For philistinism thinks it is in control of possibility, it thinks that when it has decoyed this prodigious elasticity into the field of probability or into the mad-house it holds it a prisoner; it carries possibility around like a prisoner in the cage of the probable, shows it off, imagines itself to be the master, does not take note that precisely thereby it has taken itself captive to be the slave of spiritlessness and to be the most pitiful of all things. For with the audacity of despair that man soared aloft who ran wild in possibility; but crushed down by despair that man strains himself against existence to whom everything has become necessary. But philistinism spiritlessly celebrates its triumph.
B. Despair Viewed Under the Aspect of Consciousness.
With every increase in the degree of consciousness, and in proportion to that increase, the intensity of despair increases: the more consciousness, the more intense the despair. This is everywhere to be seen, most clearly in the maximum and minimum of despair. The devil’s despair is the most intense despair, for the devil is sheer spirit, and therefore absolute consciousness and transparency; in the devil there is no obscurity which might serve as a mitigating excuse, his despair is therefore absolute defiance. This is the maximum of despair. The minimum of despair is a state which (as one might humanly be tempted to express it) by reason of a sort of innocence does not even know that there is such a thing as despair. So when consciousness is at its minimum the despair is least; it is almost as if it were a dialectical problem whether one is justified in calling such a state despair.
(a). The Despair which is Unconscious that it is Despair, or the Despairing Unconsciousness of having a Self and an Eternal Self.
That this condition is nevertheless despair and is rightly so denominated may be taken as an expression for a trait which we may call, in a good sense, the opinionativeness of truth. Veritas est index sui et falsi.. But this opinionativeness of truth is, to be sure, held in scant honor, as also it is far from being the case that men in general regard relationship to the truth, the fact of standing in relationship to the truth, as the highest good, and it is very far from being the case that they, Socratically, regard being under a delusion as the greatest misfortune; their sensuous nature is generally predominant over their intellectuality. So when a man is supposed to be happy, he imagines that he is happy (whereas viewed in the light of the truth he is unhappy), and in this case he is generally very far from wishing to be torn away from that delusion. On the contrary, he becomes furious, he regards the man who does this as his most spiteful enemy, he considers it an insult, something near to murder, in the sense that one speaks of killing joy. What is the reason of this? The reason is that the sensuous nature and the psycho-sensuous completely dominate him; the reason is that he lives in the sensuous categories agreeable/disagreeable, and says goodbye to truth etc.; the reason is that he is too sensuous to have the courage to venture to be spirit or to endure it. However vain and conceited men may be, they have nevertheless for the most part a very lowly conception of themselves, that is to say, they have no conception of being spirit, the absolute of all that a man can be -- but vain and conceited they are . . . by way of comparison. In case one were to think of a house, consisting of cellar, ground-floor and premier étage, so tenanted, or rather so arranged, that it was planned for a distinction of rank between the dwellers on the several floors; and in case one were to make a comparison between such a house and what it is to be a man -- then unfortunately this is the sorry and ludicrous condition of the majority of men, that in their own house they prefer to live in the cellar. The soulish-bodily synthesis in every man is planned with a view to being spirit, such is the building; but the man prefers to dwell in the cellar, that is, in the determinants of sensuousness. And not only does he prefer to dwell in the cellar; no, he loves that to such a degree that he becomes furious if anyone would propose to him to occupy the bel étage which stands empty at his disposition -- for in fact he is dwelling in his own house.
No, to be in error or delusion is (quite un-Socratically) the thing they fear the least. One may behold amazing examples which illustrate this fact on a prodigious scale. A thinker erects an immense building, a system, a system which embraces the whole of existence and world-history etc. -- and if we contemplate his personal life, we discover to our astonishment this terrible and ludicrous fact, that he himself personally does not live in this immense high-vaulted palace, but in a barn alongside of it, or in a dog kennel, or at the most in the porter’s lodge. If one were to take the liberty of calling his attention to this by a single word, he would be offended. For he has no fear of being under a delusion, if only he can get the system completed . . . by means of the delusion.
So then, the fact that the man in despair is unaware that his condition is despair, has nothing to do with the case, he is in despair all the same. If despair is bewilderment (Forvildelse), then the fact that one is unconscious of it is the additional aggravation of being at the same time under a delusion (Vildfarelse). Unconsciousness of despair is like unconsciousness of dread (cf. The Concept of Dread by Vigilius Haufniensis): the dread characteristic of spiritlessness is recognizable precisely by the spiritless sense of security; but nevertheless dread is at the bottom of it, and when the enchantment of illusion is broken, when existence begins to totter, then too does despair manifest itself as that which was at the bottom.
The despairing man who is unconscious of being in despair is, in comparison with him who is conscious of it, merely a negative step further from the truth and from salvation. Despair itself is a negativity, unconsciousness of it is a new negativity. But to reach truth one must pierce through every negativity. For here applies what the fairy-tale recounts about a certain enchantment: the piece of music must be played through backwards; otherwise the enchantment is not broken. However, it is only in one sense, in a purely dialectical sense, that he who is unconscious of despair is further away from truth and salvation than the man who is conscious of his despair and yet remains in it. For in another sense, an ethical-dialectic sense, the despairing man who consciously remains in despair is further from salvation, since his despair is more intense. But unawareness is so far from removing despair, or of transforming despair into non-despair, that, on the contrary, it may be the most dangerous form of despair. By unconsciousness the despairing man is in a way secured (but to his own destruction) against becoming aware -- that is, he is securely in the power of despair.
In unconsciousness of being in despair a man is furthest from being conscious of himself as spirit. But precisely the thing of not being conscious of oneself as spirit is despair, which is spiritlessness -- whether the condition be that of complete deadness, a merely vegetative life, or a life of higher potency the secret of which is nevertheless despair. In the latter instance the man is like the sufferer from consumption: he feels well, considers himself in the best of health, seems perhaps to others to be in florid health, precisely when the sickness is most dangerous.
This form of despair (i.e. unconsciousness of it) is the commonest in the world -- yes, in what people call the world, or, to define it more exactly, what Christianity calls "the world," i.e. paganism, and the natural man in Christendom. Paganism as it historically was and is, and paganism within Christendom, is precisely this sort of despair, it is despair but does not know it. It is true that a distinction is made also in paganism, as well as by the natural man, between being in despair and not being in despair; that is to say, people talk of despair as if only certain particular individuals were in despair. But this distinction is just as deceitful as that which paganism and the natural man make between love and self-love, as though all this love were not essentially self-love. Further, however, than this deceitful distinction it was impossible for paganism, including the natural man, to go; for the specific character of despair is precisely this: it is unconscious of being despair.
From this we can easily perceive that the aesthetic concept of spiritlessness by no means furnishes the scale for judging what is despair and what is not -- which moreover is a matter of course; for since it is unable to define what spirit truly is, how could the aesthetical make answer to a question which does not exist for it at all? It would also be a prodigious stupidity to deny that pagan nations en masse, as well as individual pagans, have performed amazing exploits which have prompted and will prompt the enthusiasm of poets; to deny that paganism exhibits examples of achievement which aesthetically cannot be sufficiently admired. It would also be foolish to deny that in paganism lives have been led which were rich in aesthetic enjoyment, and that the natural man can lead such a life, utilizing every advantage offered with the most perfect good taste, even letting art and learning enhance, embellish, ennoble the enjoyment. No, it is not the aesthetic definition of spiritlessness which furnishes the scale for judging what is despair and what is not; the definition which must be used is the ethico-religious: either spirit/or the negative lack of spirit, spiritlessness. Every human existence which is not conscious of itself as spirit, or conscious of itself before God as spirit, every human existence which is not thus grounded transparently in God but obscurely reposes or terminates in some abstract universality (state, nation, etc.), or in obscurity about itself takes its faculties merely as active powers, without in a deeper sense being conscious whence it has them, which regards itself as an inexplicable something which is to be understood from without -- every such existence, whatever it accomplishes, though it be the most amazing exploit, whatever it explains, though it were the whole of existence, however intensely it enjoys life aesthetically -- every such existence is after all despair. It was this the old theologians meant when they talked about the virtues of the pagans being splendid vices. They meant that the most inward experience of the pagan was despair, that the pagan was not conscious of himself before God as spirit. Hence it came about (to cite here an example which has at the same time a deeper relation to the whole study) that the pagans judged self-slaughter so lightly, yea, even praised it, notwithstanding that for the spirit it is the most decisive sin, that to break out of existence in this way is rebellion against God. The pagan lacked the spirit’s definition of the self, therefore he expressed such a judgment of self-slaughter -- and this the same pagan did who condemned with moral severity theft, unchastity, etc. He lacked the point of view for regarding self-slaughter, he lacked the God-relationship and the self. From a purely pagan point of view self-slaughter is a thing indifferent, a thing every man may do if he likes, because it concerns nobody else. If from a pagan point of view one were to warn against self-slaughter, it must be by a long detour, by showing that it was breach of duty toward one’s fellow-men. The point in self-slaughter, that it is a crime against God, entirely escapes the pagan. One cannot say, therefore, that the self-slaughter was despair, which would be a thoughtless hysteron proteron; one must say that the fact that the pagan judged self-slaughter as he did was despair.
Nevertheless there is and remains a distinction, and a qualitative one, between paganism in the narrowest sense, and paganism within Christendom. The distinction (as Vigilius Haufniensis has pointed out in relation to dread) is this, that paganism, though to be sure it lacks spirit, is definitely oriented in the direction of spirit, whereas paganism within Christendom lacks spirit with a direction away from it, or by apostasy, and hence in the strictest sense is spiritlessness.
(b). The Despair which is Conscious of being Despair, as also it is Conscious of being a Self wherein there is after all something Eternal, and then is either in despair at not willing to be itself, or in despair at willing to be itself.
A distinction of course must be made as to whether he who is conscious of his despair has the true conception of what despair is. Thus a man may be right, according to the conception he has, in asserting that he is in despair, it may be true that he is in despair, and yet this is not to say that he has the true conception of despair, it may be that one who contemplated this man’s life in the light of the true conception would say, "You are far more in despair than you are aware, the despair lies far deeper." So with the pagan (to recall the foregoing instance), when in comparison with others he considered himself in despair, he doubtless was right in thinking that he was in despair, but he was wrong in thinking that the others were not; that is to say, he had not the true conception of despair.
So then, for conscious despair there is requisite on the one hand the true conception of what despair is. On the other hand, clearness is requisite about oneself -- in so far, that is to say, as clearness and despair are compatible. How far complete clarity about oneself, as to whether one is in despair, may be united with being in despair, where this knowledge and self-knowledge might not avail precisely to tear a man out of his despair, to make him so terrified about himself that he would cease to be in despair -- these questions we shall not decide here, we shall not even attempt to do so, since in the sequel we shall find a place for this whole investigation. But without pursuing the thought to this extremest point, we here merely call attention to the fact that, although the degree of consciousness as to what despair is may be very various, so also may be the degree of consciousness touching one’s own condition, the consciousness that it is despair. Real life is far too multifarious to be portrayed by merely exhibiting such abstract contrasts as that between a despair which is completely unconscious, and one which is completely conscious of being such. Most frequently, no doubt, the condition of the despairing man, though characterized by multiform nuances, is that of a half obscurity about his own condition. He himself knows well enough in a way up to a certain point that he is in despair, he notices it in himself, as one notices in oneself that one is going about with an illness as yet unpronounced, but he will not quite admit what illness it is. At one moment it has almost become clear to him that he is in despair; but then at another moment it appears to him after all as though his indisposition might have another ground, as though it were the consequence of something external, something outside himself, and that if this were to be changed, he would not be in despair. Or perhaps by diversions, or in other ways, e.g., by work and busy occupations as means of distraction, he seeks by his own effort to preserve an obscurity about his condition, yet again in such a way that it does not become quite clear to him that he does it for this reason, that he does what he does in order to bring about obscurity. Or perhaps he even is conscious that he labors thus in order to sink the soul into obscurity, does this with a certain acuteness and shrew calculation, with psychological insight, but is not in a deeper sense clearly conscious of what he does, of how despairingly he labors etc. For in fact there is in all obscurity a dialectical interplay of knowledge and will, and in interpreting a man one may err, either by emphasizing knowledge merely, or merely the will.
But, as was pointed out above, the degree of consciousness potentiates despair. In the same degree that a man has a truer conception of despair while still remaining in it, and in the same degree that he is more conscious of being in despair, in that same degree is his despair more intense. He who with the consciousness that suicide is despair, and to that extent with the true conception of what despair is, then Commits suicide -- that man has a more intense despair than the man who commits suicide without having the true conception that suicide is despair; but, conversely, the less true his conception of suicide is, the less intense his despair. On the other hand, the clearer consciousness of himself (self-consciousness) a man has in committing suicide, the more intense is his despair, in comparison with that of the man whose soul, compared with his, is in a confused and obscure condition.
In what follows I shall go on to examine the two forms of conscious despair, in such a way as to display at the same time a heightening of the consciousness of what despair is, and of the consciousness of the fact that one’s own condition is despair -- or, what is the same thing and the decisive thing, a heightening of the consciousness of the self. But the opposite of being in despair is believing; hence we may perceive the justification for what was stated above (I.A) as the formula which describes a condition in which no despair at all exists, for this same formula is also the formula for believing: by relating itself to its own self, and by willing to be itself, the self is grounded transparently in the Power which constituted it.
(1). In Despair at not Willing to be Oneself, the Despair of Weakness.
When this form of despair is called the despair of weakness, there is already contained in this a reflection upon the second form (2), the despair of willing despairingly to be oneself -- defiance. So the contrast here is only relative. No despair is entirely without defiance: in fact defiance is implied in the very expression, "Not to will to be." On the other hand, even the extremest defiance of despair is after all never without some weakness. The difference is therefore only relative. The one form is, so to speak, the despair of womanliness, the other of manliness.*
(*If psychologically one will take a look around in real life, one will from time to time have opportunity to convince oneself that this distinction, which is logically correct and so shall and must be pertinent, is in fact pertinent, and that this classification embraces the whole reality of despair. For so far as the child is concerned, one does not talk about despair but only about ill-temper, because one has only a right to assume that the eternal is present in the child , and has never a right to demand it of the child, as one has a right to demand it of the grown man, to whom it applies that he shall have it. However, I do not by any means wish to deny that on the part of women there may occur forms of manly despair, and conversely forms of womanly despair on the part of men. But these are exceptions. And this is a matter of course, the ideal also is rare; and only in a purely ideal sense is this distinction between manly and womanly despair entirely true. Woman has neither the selfishly developed conception of the self nor the intellectuality of man, for all that she is his superior in tenderness and fineness of feeling. On the other hand, woman s nature is devotion (Hengivenhed), submission (Hengivelse), and it is unwomanly if it is not so. Strangely enough, no one can be so pert (a word which language has expressly coined for woman), so almost cruelly particular as a woman -- and yet her nature is devotion, and yet (here is the marvel) all this is really the expression for the fact that her nature is devotion. For just because in her nature she carries the whole womanly devotion, nature has lovingly equipped her with an instinct, in comparison with which in point of delicacy the most eminently developed male reflection is as nothing. This devotion of woman, this (to speak as a Greek) divine dowry and riches, is too great a good to be thrown away blindly; and yet no clear-sighted manly reflection is capable of seeing sharply enough to be able to dispose of it rightly. Hence nature has taken care of her: instinctively she sees blindly with greater clarity than the most sharp-sighted reflection, instinctively she sees where it is she is to admire, what it is she ought to devote herself to. Devotion is the only thing woman has, therefore nature undertook to be her guardian. Hence it is too that womanliness first comes into existence through a metamorphosis; it comes into existence when the infinite pertness is transfigured in womanly devotion. But the fact that devotion is woman’s nature comes again to evidence in despair. By devotion Ithe word literally means giving away] she has lost herself, and only thus is she happy, only thus is she herself; a woman who is happy without devotion, that is, without giving herself away (to whatever it may be she gives herself) is unwomanly. A man also devotes himself (gives himself away), and it is a poor sort of a man who does not do it; but his self is not devotion (this is the expression for womanly substantial devotion), nor does he acquire himself by devotion, as in another sense a woman does, he has himself; he gives himself away, hut his self still remains behind as a sober consciousness of devotion, whereas woman, with genuine womanliness, plunges her self into that to which she devotes herself . -- In such a way man does not devote himself; but the second form of despair expressed also the manly nature: in despair at willing to be oneself.
So far with respect to the relation between the manly and the womanly despair. It mnst be remembered, however, that we are not speaking here of devotion to God or of the Cod-relationship, which is not to be dealt with till we come to Part Second. In the relationship to God, where such a distinction as man/woman vanishes, it is true of man as of woman that devotion is the self, and that by devotion the self is acquired. This is true equally for man and woman, although most frequently in real life woman is related to God only through man.)
(i). Despair Over the Earthly or Over Something Earthly.
This is pure immediacy, or else an immediacy which contains a quantitative reflection. -- Here there is no infinite consciousness of the self, of what despair is, or of the fact that the condition is one of despair; the despair is passive, succumbing to the pressure of the outward circumstance, it by no means comes from within as action. It is, if I may say so, by an innocent misuse of language, a play upon words, as when children play at being soldiers, that in the language of immediacy such words as the self and despair occur.
The immediate man (in so far as immediacy is to be found without any reflection) is merely soulishly determined, his self or he himself is a something included along with "the other" in the compass of the temporal and the worldly, and it has only an illusory appearance of possessing in it something eternal. Thus the self coheres immediately with "the other," wishing, desiring, enjoying, etc., but passively; even in desiring, the self is in the dative case, like the child when it says "me" for I. Its dialectic is: the agreeable and the disagreeable; its concepts are: good fortune, misfortune, fate.
Now then there happens, befalls (falls upon) this immediate self something which brings it to despair; in no other way can this come about, since the self has no reflection in itself, that which brings it to despair must come from without, and the despair is merely passive. That wherein immediacy has its being, or (supposing that after all it has a little bit of reflection in itself) that part thereof to which it especially clings, a man is deprived of by "a stroke of fate," in short, he becomes, as he calls it, unfortunate, that is, the immediacy in him receives such a shock that it cannot recover itself -- he despairs. Or (to mention a case which is more rarely to be seen in real life, but which dialectically is entirely correct) this despair of immediacy occurs through what the immediate man calls an all-too-great good fortune; for it is a fact that immediacy as such is prodigiously fragile, and every quid nimis [excess] which demands of it reflection brings it to despair.
So then he despairs, that is to say, by a strangely preposterous attitude and a complete mystification with regard to himself, he calls this despair. But to despair is to lose the eternal -- and of this he does not speak, does not dream. The loss of the earthly as such is not the cause of despair, and yet it is of this he speaks, and he calls it despairing. What he says is in a certain sense true, only it is not true in the sense in which he understands it; he stands with his face inverted, and what he says must be understood inversely; he stands and points at that which is not a cause of despair, and he declares that he is in despair, and nevertheless it is quite true that despair is going on behind him without his knowing it. It is as if one were to stand with one’s back toward the City Hall and the Court House, and pointing straight before him were to say, "There is the City Hall and the Court House." The man is right, there it is . . . if he turns around. It is not true, he is not in despair, and yet he is right when he says it. But he calls himself "in despair," he regards himself as dead, as a shadow of himself. But dead he is not; there is, if you will, life in the characterization. In case everything suddenly changes, everything in the outward circumstances, and the wish is fulfilled, then life enters into him again, immediacy rises again, and he begins to live as fit as a fiddle. But this is the only way immediacy knows how to fight, the one thing it knows how to do: to despair and swoon -- and yet it knows what despair is less than anything else. It despairs and swoons, and thereupon it lies quite still as if it were dead, like the childish play of "lying dead"; immediacy is like certain lower animals which have no other weapon or means of defense but to lie quite still and pretend they are dead.
Meanwhile time passes. If outward help comes, then life returns to the despairer, he begins where he left off; he had no self, and a self he did not become, but he continues to live on with only the quality of immediacy. If outward help does not come, then in real life something else commonly occurs. Life comes back into him after all, but "he never will be himself again," so he says. He now acquires some little understanding of life, he learns to imitate the other men, noting how they manage to live, and so he too lives after a sort. In Christendom he too is a Christian, goes to church every Sunday, hears and understands the parson, yea, they understand one another; he dies; the parson introduces him into eternity for the price of $10 -- but a self he was not, and a self he did not become.
This form of despair is: despair at not willing to be oneself; or still lower, despair at not willing to be a self; or lowest of all, despair at willing to be another than himself, wishing for a new self. Properly speaking, immediacy has no self, it does not recognize itself, so neither can it recognize itself again, it terminates therefore preferably in the romantic. When immediacy despairs it possesses not even enough self to wish or to dream that it had become what it did not become. The immediate man helps himself in a different way: he wishes to be another. Of this one may easily convince oneself by observing immediate men. At the moment of despair no wish is so natural to them as the wish that they had become or might become another. In any case one can never forbear to smile at such a despairer, who, humanly speaking, although he is in despair, is so very innocent. Commonly such a despairer is infinitely comic. Think of a self (and next to God there is nothing so eternal as a self), and then that this self gets the notion of asking whether it might not let itself become or be made into another. . . than itself. And yet such a despairer, whose only wish is this most crazy of all transformations, loves to think that this change might be accomplished as easily as changing a coat. For the immediate man does not recognize his self, he recognizes himself only by his dress, he recognizes (and here again appears the infinitely comic trait) he recognizes that he has a self only by externals. There is no more ludicrous confusion, for a self is just infinitely different from externals. When then the whole of existence has been altered for the immediate man and he has fallen into despair, he goes a step further, he thinks thus, this has become his wish: "What if I were to become another, were to get myself a new self?" Yes, but if he did become another, I wonder if he would recognize himself again! It is related of a peasant who came cleanly shaven to the Capital, and had made so much money that he could buy himself a pair of shoes and stockings and still had enough left over to get drunk on -- it is related that as he was trying in his drunken state to find his way home he lay down in the middle of the highway and fell asleep. Then along came a wagon, and the driver shouted to him to move or he would run over his legs. Then the drunken peasant awoke, looked at his legs, and since by reason of the shoes and stockings he didn’t recognize them, he said to the driver, "Drive on, they are not my legs." So in the case of the immediate man when he is in despair it is impossible to represent him truly without a touch of the comic; it is, if I may say so, a clever trick to talk in this jargon about a self and about despair.
When immediacy is assumed to have self-reflection, despair is somewhat modified; there is somewhat more consciousness of the self, and therewith in turn of what despair is, and of the fact that one’s condition is despair; there is some sense in it when such a man talks of being in despair: but the despair is essentially that of weakness, a passive experience; its form is, in despair at not wanting to be oneself.
The progress in this case, compared with pure immediacy, is at once evident in the fact that the despair does not always come about by reason of a blow, by something that happens, but may be occasioned by the mere reflection within oneself, so that in this case despair is not a purely passive defeat by outward circumstances, but to a certain degree is self-activity, action. Here there is in fact a certain degree of self-reflection, and so a certain degree of observation of oneself. With this certain degree of self-reflection begins the act of discrimination whereby the self becomes aware of itself as something essentially different from the environment, from externalities and their effect upon it. But this is only to a certain degree. Now when the self with a certain degree of self-reflection wills to accept itself, it stumbles perhaps upon one difficulty or another in the composition of the self. For as no human body is perfection, so neither is any self. This difficulty, be it what it may, frightens the man away shudderingly. Or something happens to him which causes within him a breach with immediacy deeper than he has made by reflection. Or his imagination discovers a possibility which, if it were to come to pass, would likewise become a breach with immediacy.
So he despairs. His despair is that of weakness, a passive suffering of the self, in contrast to the despair of self-assertion; but, by the aid of relative self-reflection which he has, he makes an effort (which again distinguishes him from the purely immediate man) to defend his self. He understands that the thing of letting the self go is a pretty serious business after all, he is not so apoplectically muddled by the blow as the immediate man is, he understands by the aid of reflection that there is much he may lose without losing the self; he makes admissions, is capable of doing so -- and why? Because to a certain degree he has dissociated his self from external circumstances, because he has an obscure conception that there may even be something eternal in the self. But in vain he struggles thus; the difficulty he stumbled against demands a breach with immediacy as a whole, and for that he has not sufficient self-reflection or ethical reflection; he has no consciousness of a self which is gained by the infinite abstraction from everything outward, this naked, abstract self (in contrast to the clothed self of immediacy) which is the first form of the infinite self and the forward impulse in the whole process whereby a self infinitely accepts its actual self with all its difficulties and advantages.
So then he despairs, and his despair is: not willing to be himself. On the other hand, the ludicrous notion of wanting to be another never occurs to him; he maintains the relationship to his self -- to that extent reflection has identified him with the self. He then is in just such a situation with regard to the self as a man may be with regard to his dwelling-place. The comic feature is that a self certainly does not stand in such a casual relation to itself as does a man to his dwelling-place. A man finds his dwelling-place distasteful, either because the chimney smokes, or for any other reason whatsoever; so he leaves it, but he does not move out, he does not engage a new dwelling, he continues to regard the old one as his habitation; he reckons that the offense will pass away. So it is with the despairer. As long as the difficulty lasts he does not dare to come to himself (as the common phrase expresses it with singular pregnancy), he does not want to be himself -- but that surely will pass by, perhaps things will change, the dark possibility will surely be forgotten. So meanwhile he comes to himself only once in a while, as it were on a visit, to see whether the change has not occurred, and so soon as it has occurred he moves home again, "is again himself," so he says. However, this only means that he begins again where he left off; he was to a certain degree a self of a sort, and he became nothing more.
But if no change occurs, he helps himself in another way. He swings away entirely from the inward direction which is the path he ought to have followed in order to become truly a self. The whole problem of the self in a deeper sense becomes a sort of blind door in the background of his soul behind which there is nothing. He accepts what in his language he calls his self, that is to say, whatever abilities, talents, etc. may have been given him; all this he accepts, yet with the outward direction toward what is called life, the real, the active life; he treats with great precaution the bit of self-reflection which he has in himself, he is afraid that this thing in the background might again emerge. So little by little he succeeds in forgetting it; in the course of years he finds it almost ludicrous, especially when he is in good company with other capable and active men who have a sense and capacity for real life. Charmant! He has now, as they say in romances, been happily married for a number of years, is an active and enterprising man, a father and a citizen, perhaps even a great man; at home in his own house the servants speak of him as "himself"; in the city he is among the honoratiores; his bearing suggests "respect of persons," or that he is to be respected as a person, to all appearance he is to be regarded as a person. In Christendom he is a Christian (quite in the same sense in which in paganism he would have been a pagan, and in England an Englishman), one of the cultured Christians. The question of immortality has often been in his mind, more than once he has asked the parson whether there really was such an immortality, whether one would really recognize oneself again -- which indeed must have for him a very singular interest, since he has no self.
It is impossible to represent truly this sort of despair without a certain admixture of satire. The comical thing is that he will talk about having been in despair; the dreadful thing is that after having, as he thinks, overcome despair, he is then precisely in despair. It is infinitely comic that at the bottom of the practical wisdom which is so much extolled in the world, at the bottom of all the devilish lot of good counsel and wise saws and "wait and see" and "put up with one’s fate" and "write in the book of forgetfulness" -- that at the bottom of all this, ideally understood, lies complete stupidity as to where the danger really is and what the danger really is. But again this ethical stupidity is the dreadful thing.
Despair over the earthly or over something earthly is the commonest sort of despair, especially in the second form of immediacy with a quantitative reflection. The more thoroughly reflected the despair is, the more rarely it occurs in the world. But this proves that most men have not become very deep even in despair; it by no means proves, however, that they are not in despair. There are very few men who live even only passably in the category of spirit; yea, there are not many even who merely make an attempt at this life, and most of those who do so, shy away. They have not learned to fear, they have not learned what "must" means, regardless, infinitely regardless of what it may be that comes to pass. Therefore they cannot endure what even to them seems a contradiction, and which as reflected from the world around them appears much more glaring, that to be concerned for one’s own soul and to want to be spirit is a waste of time, yes, an inexcusable waste of time, which ought if possible to be punishable by law, at all events is punished by contempt and ridicule as a sort of treason against men, as a froward madness which crazily fills up time with nothing. Then there is a period in their lives (alas, their best period) when they begin after all to take the inward direction. They get about as far as the first difficulties, there they veer away; it seems to them as though this road were leading to a disconsolate desert -- und rings umher liegt schöne grüne Weide [and all about lie beautiful green pastures]. So they are off, and soon they forget that best period of theirs; and, alas, they forget it as though it were a bit of childishness. At the same time they are Christians, tranquilized by the parson with regard to their salvation. This despair, as I have said, is the commonest, it is so common that only thereby can one explain the rather common opinion in common intercourse that despair is something belonging to youth, which appears only in youthful years, but is not to be found in the settled man who has come to the age of maturity and the years of wisdom. This is a desperate error, or rather a desperate mistake, which overlooks (yes, and what is worse, it overlooks the fact that what it overlooks is pretty nearly the best thing that can be said of a man, since far worse often occurs) -- it overlooks the fact that the majority of men do never really manage in their whole life to be more than they were in childhood and youth, namely, immediacy with the addition of a little dose of self-reflection. No, despair verily is not something which appears only in the young, something out of which one grows as a matter of course -- "as one grows out of illusion." But neither is illusion something one grows out of, though people are foolish enough to think so. On the contrary, one encounters grown men and women and aged persons who have as much childish illusion as any youth. People overlook the fact that illusion has essentially two forms: that of hope, and that of recollection. But just because the older person is under illusion, he has also an entirely onesided conception of what illusion is, thinking that it is only the illusion of hope. And this is natural. The older man is not plagued by the illusion of hope, but he is on the other hand by the whimsical idea of looking down at the illusion of youth from a supposedly superior standpoint which is free from illusion. The youth is under illusion, he hopes for the extraordinary from life and from himself. By way of compensation one often finds in an older man illusion with respect to the recollections of his youth. An elderly woman who has now supposedly given up all illusions is often found to be as fantastic in her illusion as any young girl, with respect to how she remembers herself as a girl, how happy she once was, how beautiful, etc. This fuimus [we have been] which is so often heard from old people is fully as great an illusion as the futuristic illusion of the youth. They both of them are lying or poetizing.
But far more desperate than this is the mistake that despair belongs only to youth. In the main it is a great folly, and precisely it is a lack of sense as to what spirit is, and moreover it is failure to appreciate that man is spirit, not merely an animal, when one supposes that it might be such an easy matter to acquire faith and wisdom which come with the years as a matter of course, like teeth and a beard and such like. No, whatever it may be that a man as a matter of course comes to, and whatever it may be that comes to a man as a matter of course -- one thing it is not, namely, faith and wisdom. But the thing is this: with the years man does not, spiritually understood, come to anything; on the other hand, it is very easy with the years to go from something. And with the years one perhaps goes from the bit of passion, feeling, imagination, the bit of inwardness, which one had, and goes as a matter of course (for such things go as a matter of course) under triviality’s definition of understanding of life. This . . . improved condition, which true enough has come about with the years, he now in despair regards as a good, he readily assures himself (and in a certain satirical sense there is nothing more sure) that it now never could occur to him to despair -- no, he has assured himself against this, yet he is in despair, spiritually in despair. Why I wonder did Socrates love youths -- unless it was because he knew men!
And if it does not so happen that a man with the years sinks into the most trivial kind of despair, from this it does not by any means follow that despair might belong only to youth. If a man really develops with the years, if he ripens into essential consciousness of the self, he may perhaps despair in a higher form. And if he does not essentially develop with the years, nor yet sink into sheer triviality, that is to say, if he remains pretty much a young man, a youth, although he is mature, a father and gray-haired, retaining therefore something of the good traits of youth, then indeed he will be exposed also to the possibility of despairing as a youth over the earthly or over something earthly.
So a difference there may well be between the despair of an older man and a youth, but no essential difference, only a fortuitous one. The youth despairs over the future, as a present tense in futuro; there is something in the future he is not willing to accept, with this he will not be himself. The older man despairs over the past, as a present in praeterito, which refuses to become more and more past -- for so desperate he is not that he entirely succeeds in forgetting it. This past is perhaps something even which repentance should have taken in hand. But if repentance were to emerge, one would first have to despair completely, to despair out and out, and then the spirit-life might break through from the very bottom. But desperate as he is, he dare not let the thing come to such a pass. So there he remains standing, time goes on -- unless he succeeds, still more desperately, by the help of forgetfulness, in healing it, so that instead of becoming a repenter, he becomes his own healer [or accomplice, as the word would be more commonly understood]. But such despair, whether it be of the youth or of the man, is essentially the same, it does not reach any metamorphosis in which the consciousness of the eternal in the self breaks through, so that the battle might begin which either potentiates despair to a higher power or leads to faith.
But is there no essential difference between the two expressions hitherto used as identical: to despair over the earthly (the determinant of totality), and to despair over something earthly (the particular)? Indeed there is. When with infinite passion the self by means of imagination despairs over something earthly, this infinite passion transforms this particular, this something, into the earthly in toto, that is to say, the determinant of totality inheres in and belongs to the despairer. The earthly and temporal as such are precisely what falls apart into the particular. It is impossible actually to lose or be deprived of all that is earthly, for the determinant of totality is a thought-determinant. So the self first increases infinitely the actual loss, and then it despairs over the earthly in toto. But so soon as this distinction (between despairing over the earthly and over something earthly) is essentially armed there is also an essential advance made in the consciousness of the self. This formula, "to be in despair over the earthly" is a dialectic first expression for the next form of despair.
(ii). Despair about the eternal or over oneself.
Despair over the earthly or over something earthly is really despair also about the eternal and over oneself, in so far as it is despair, for this is the formula for all despair.("Therefore it is linguistically correct to say, "in despair over the earthly" (the occasion), and "about the eternal," but "over oneself," because this is again another expression for the occasion of despair, which in its concept is always about the eternal, whereas that over which one despairs may be of the most various sorts. One despairs over that which fixes one in despair, over one’s misfortune, for example, over the earthly, over the loss of one’s fortune, but about that which, rightly understood, releases one from despair, therefore about the eternal, about one’s salvation, about one’s own rower, etc. In relation to the self one employs both words: to despair over and about oneself, because the self is doubly dialectic. And herein consists the obscurity, especially in all lower forms of despair, and in almost all despairers, that with such passionate clearness a man sees and knows over what he is in despair, but about what it is escapes his notice. The condition requisite for healing it always this about-face, and from a purely philosophical point of view it might be a subtle question whether it is possible for one to be in despair with full consciousness of what it is about which one despairs.) But the despairer, as he was depicted in the foregoing, did not observe what was happening behind him, so to speak; he thinks he is in despair over something earthly and constantly talks about what he is in despair over, and yet he is in despair about the eternal; for the fact that he ascribes such great value to the earthly, or, to carry the thought further, that he ascribes to something earthly such great value, or that he first transforms something earthly into everything earthly, and then ascribes to the earthly such great value, is precisely to despair about the eternal.
This despair is now well in advance. If the former was the despair of weakness, this is despair over his weakness, although it still remains as to its nature under the category "despair of weakness," as distinguished from defiance in the next section. So there is only a relative difference. This difference consists in the fact that the foregoing form has the consciousness of weakness as its final consciousness, whereas in this case consciousness does not come to a stop here but potentiates itself to a new consciousness, a consciousness of its weakness. The despairer understands that it is weakness to take the earthly so much to heart, that it is weakness to despair. But then, instead of veering sharply away from despair to faith, humbling himself before God for his weakness, he is more deeply absorbed in despair and despairs over his weakness. Therewith the whole point of view is inverted, he becomes now more clearly conscious of his despair, recognizing that he is in despair about the eternal, he despairs over himself that he could be weak enough to ascribe to the earthly such great importance, which now becomes his despairing expression for the fact that he has lost the eternal and himself.
Here is the scale of ascent. First, in consciousness of himself: for to despair about the eternal is impossible without having a conception about the sell, that there is something eternal in it, or that it has had something eternal in it. And if a man is to despair over himself, he must indeed be conscious also of having a self; that, however, is the thing over which he despairs -- not over the earthly or over something earthly, but over himself. Moreover there is in this case a greater consciousness of what despair is; for despair is precisely to have lost the eternal and oneself. As a matter of course there is greater consciousness of the fact that one’s condition is that of despair. Furthermore, despair in this case is not merely passive suffering but action. For when the earthly is taken away from the self and a man despairs, it is as if despair came from without, though it comes nevertheless always from the self, indirect-directly from the self, as counter-pressure (reaction), differing in this respect from defiance, which comes directly from the self. Finally, there is here again, though in another sense, a further advance. For just because this despair is more intense, salvation is in a certain sense nearer. Such a despair will hardly forget, it is too deep; but despair is held open every instant, and there is thus possibility of salvation.
For all that, this despair is to be referred to the formula: in despair at not willing to be oneself. Just as a father disinherits a son, so the self is not willing to recognize itself after it has been so weak. In its despair it cannot forget this weakness, it hates itself in a way, it will not humble itself in faith under its weakness in order to gain itself again; no, in its despair it will not hear of itself, so to speak, will not know anything about itself. But there can be no question of being helped by forgetfulness, no question of slipping by the aid of forgetfulness under the determinant of selflessness, and so being a man and a Christian like other men and Christians; no, for this the self is too much a self. As it often was the case with the father who disinherited his son that the outward fact was of little avail to him, he did not by this get free of his son, at least his thought did not; as is often the case with the lover’s curse upon the hated one (i.e. the loved one) that it does not help much, it almost imprisons him the more -- so it is in the case of the despairing self with relation to itself.
This despair is one quality deeper than the foregoing and is a sort which rarely is met with in the world. That blind door behind which there was nothing is in this case a real door, a door carefully locked to be sure, and behind it sits as it were the self and watches itself, employed in filling up time with not willing to be itself, and yet is self enough to love itself. This is what is called introversion. And from now on we shall be dealing with introversion, which is the direct opposite to immediacy and has a great contempt for it, in the sphere of thought more especially.
But does there then in the realm of reality exist no such self? Has he fled outside of reality to the desert, to the cloister, to the mad-house? Is he not a real man, clothed like others, or like others clad in the customary outer-garments? Yes, certainly there is! Why not? But with respect to this thing of the self he initiates no one, not a soul, he feels no urge to do this, or he has learnt to suppress it. Hear how he talks about it. "After all it’s only the purely immediate men -- who so far as spirit is concerned are about at the same point as the child in the first period of earliest infancy when with a thoroughly endearing nonchalance it lets everything pass out -- it’s the purely immediate men who can’t retain anything. It is this sort of immediacy which often with great pretentiousness proclaims itself ‘truth,’ that one is ‘a true man and just like people generally are’ -- which is just as true as it is untrue that a grown man as soon as he feels a corporal need at once yields to it. Every self which is even a little bit reflective has surely a notion of what it is to repress the self." And our despairer is introverted enough to be able to keep every intruder (that is, every man) at a distance from the topic of the self, whereas outwardly he is completely "a real man" He is a university man, husband and father, an uncommonly competent civil functionary even, a respectable father, very gentle to his wife and carefulness itself with respect to his children. And a Christian? Well, yes, he is that too after a sort however, he preferably avoids talking on the subject, although he willingly observes and with a melancholy joy that his wife for her edification engages in devotions. He very seldom goes to church, because it seems to him that most parsons really don’t know what they are talking about. He makes an exception in the case of one particular priest of whom he concedes that he knows what he is talking about, but he doesn’t want to hear him for another reason, because he has a fear that this might lead him too far. On the other hand, he often feels a need of solitude, which for him is a vital necessity -- sometimes like breathing, at other times like sleeping. The fact that he feels this vital necessity more than other men is also a sign that he has a deeper nature. Generally the need of solitude is a sign that there is spirit in a man after all, and it is a measure for what spirit there is. The purely twaddling inhuman and too-human men are to such a degree without feeling for the need of solitude that like a certain species of social birds (the so-called love birds) they promptly die if for an instant they have to be alone. As the little child must be put to sleep by a lullaby, so these men need the tranquilizing hum of society before they are able to eat, drink, sleep, pray, fall in love, etc. But in ancient times as well as in the Middle Ages people were aware of the need of solitude and had respect for what it signifies. In the constant sociability of our age people shudder at solitude to such a degree that they know no other use to put it to but (oh, admirable epigram!) as a punishment for criminals. But after all it is a fact that in our age it is a crime to have spirit, so it is natural that such people, the lovers of solitude, are included in the same class with criminals.
The introverted despairer thus lives on horis succesivis [successive hours], through hours which, though they are not lived for eternity, have nevertheless something to do with the eternal, being employed about the relationship of one’s self to itself -- but he really gets no further than this. So when this is done, when the need for solitude is satisfied, he goes outside as it were -- even when he goes in to converse with wife and children. That which as a husband makes him so gentle and as a father so careful is, apart from his good-nature and his sense of duty, the admission he has made to himself in his most inward reserve concerning his weakness.
If it were possible for anyone to be privy to his introversion and were to say to him, "This is in fact pride, thou art proud of thyself," he would hardly be likely to admit it to another. When he was alone with himself he would likely admit that there was something in it; but the passionateness with which his self had pictured his weakness would quickly make him believe again that it could not possibly be pride, for it was in fact precisely over his weakness he was in despair -- just as if it were not pride which attached such prodigious weight to weakness, just as if it were not because he wanted to be proud of himself that he could not endure this consciousness of weakness -- If one were to say to him, "This is a strange complication, a strange sort of knot; for the whole misfortune consists in the way thought is twined; otherwise the direction is quite normal, it is just this path you must travel through the despair of the self to faith. It is true enough about the weakness, but it is not over this you must despair the self must be broken in order to become a self, so cease to despair over it." If one were to talk to him thus, he would perhaps understand it in a dispassionate moment, but soon passion would again see falsely, and so again he takes the wrong turn into despair.
As I have said, such despair is rather rare. If it does not stay at that point, merely marking time, and if on the other hand there does not occur a radical change in the despairer so that he gets on the right path to faith, then such despair will either potentiate itself to a higher form and continue to be introversion, or it breaks through to the outside and demolishes the outward disguise under which the despairing man has been living in his incognito. In the latter case such a despairer will then plunge into life, perhaps into the distractions of great undertakings, he will become a restless spirit which leaves only too clear a trace of its actual presence, a restless spirit which wants to forget, and inasmuch as the noise within is so loud stronger means are needed, though of a different sort, than those which Richard III employs in order not to hear his mother’s curses. Or he will seek forgetfulness in sensuality, perhaps in debauchery, in desperation he wants to return to immediacy, but constantly with consciousness of the self, which he does not want to have. In the first case, when despair is potentiated it becomes defiance, and it now becomes manifest how much truth there was in this notion of weakness, it becomes manifest how dialectically correct it is to say that the first expression of defiance is precisely despair over one’s weakness.
However, let us in conclusion take another little look at the introvert who in his introversion marks time on the spot. If this introversion is absolutely maintained, omnibus numeris absoluta [perfect in every respect], then suicide will be the danger nearest to him. The common run of men have of course no presentiment of what such an introvert is capable of bearing; if they were to come to know it, they would be astonished. If on the other hand he talks to someone, if to one single man he opens his heart, he is in all probability strained to so high a tension, or so much let down, that suicide does not result from introversion. Such an introvert with one person privy to his thought is a whole tone milder than the absolute case. He probably will shun suicide. It may happen, however, that he falls into despair just for the fact that he has opened his heart to another; it may be that he thinks it would have been infinitely preferable to maintain silence rather than have anyone privy to his secret. There are examples of introverts who are brought to despair precisely because they have acquired a confidant. So after all suicide may be the consequence. Poetically the catastrophe (assuming poetice that the protagonist was e.g. a king or emperor) might be fashioned in such a way that the hero had the confidant put to death. One could imagine such a demoniacal tyrant who felt the need of talking to a fellow-man about his torment, and in this way consumed successively a whole lot of men; for to be his confidant was certain death. -- It would be the task for a poet to represent this agonizing self-contradiction in a demoniac man who is not able to get along without a confidant, and not able to have a confidant, and then resolving it in such a way as this.
(2) The despair of willing despairingly to be oneself -- defiance.
As it was shown that one might call the despair dealt with in section 1 the despair of womanliness, so one might call the despair now to be considered the despair of manliness. In connection with the kind just described it may be called: despair viewed under the determinant of spirit. But this manliness belongs more precisely under the determinant of spirit, and womanliness is a lower synthesis.
The despair described in section 1 (ii) was despair over one’s weakness, the despairer does not want to be himself. But if one goes one single dialectical step further, if despair thus becomes conscious of the reason why it does not want to be itself, then the case is altered, then defiance is present, for then it is precisely because of this a man is despairingly determined to be himself.
First comes despair over the earthly or something earthly, then despair over oneself about the eternal. Then comes defiance, which really is despair by the aid of the eternal, the despairing abuse of the eternal in the self to the point of being despairingly determined to be oneself. But just because it is despair by the aid of the eternal it lies in a sense very close to the true, and just because it lies very close to the true it is infinitely remote. The despair which is the passageway to faith is also by the aid of the eternal: by the aid of the eternal the self has courage to lose itself in order to gain itself. Here on the contrary it is not willing to begin by losing itself but wills to be itself.
In this form of despair there is now a mounting consciousness of the self, and hence greater consciousness of what despair is and of the fact that one’s condition is that of despair. Here despair is conscious of itself as a deed, it does not come from without as a suffering under the pressure of circumstances, it comes directly from the self. And so after all defiance is a new qualification added to despair over one weakness.
In order to will in despair to be oneself there must be consciousness of the infinite self. This infinite self, however, is really only the abstractest form, the abstractest possibility of the self, and it is this self the man despairingly wills to be, detaching the self from every relation to the Power which posited it, or detaching it from the conception that there is such a Power in existence. By the aid of this infinite form the self despairingly wills to dispose of itself or to create itself, to make itself the self it wills to be, distinguishing in the concrete self what it will and what it will not accept. The man’s concrete self, or his concretion, has in fact necessity and limitations, it is this perfectly definite thing, with these faculties, dispositions, etc. But by the aid of the infinite form, the negative self, he wills first to undertake to refashion the whole thing, in order to get out of it in this way a self such as he wants to have, produced by the aid of the infinite form of the negative self -- and it is thus he wills to be himself. That is to say, he is not willing to begin with the beginning but "in the beginning." He is not willing to attire himself in himself, nor to see his task in the self given him; by the aid of being the infinite form he wills to construct it himself.
If one would have a common name for this despair, one might call it Stoicism -- yet without thinking only of this philosophic sect. And to illuminate this sort of despair more sharply one would do well to distinguish between the active and the passive self, showing how the self is related to itself when it is active, and how it is related to itself in suffering when it is passive, and showing that the formula constantly is: in despair to will to be oneself.
If the despairing self is active, it really is related to itself only as experimenting with whatsoever it be that it undertakes, however great it may be, however astonishing, however persistently carried out. It acknowledges no power over it, hence in the last resort it lacks seriousness and is able only to conjure up a show of seriousness when the self bestows upon its experiments its utmost attention. Like the fire which Prometheus stole from the gods, so does this mean to steal from God the thought which is seriousness, that God is regarding one, instead of which the despairing self is content with regarding itself, and by that it is supposed to bestow upon its undertakings infinite interest and importance, whereas it is precisely this which makes them mere experiments. For though this self were to go so far in despair that it becomes an experimental god, no derived self can by regarding itself give itself more than it is: it nevertheless remains from first to last the self, by self-duplication it becomes neither more nor less than the self. Hence the self in its despairing effort to will to be itself labors itself into the direct opposite, it becomes really no self. In the whole dialectic within which it acts there is nothing firm, what the self is does not for an instant stand firm, that is, eternally firm. The negative form of the self exercises quite as much the power of loosing as of binding, every instant it can quite arbitrarily begin all over again, and however far a thought may be pursued, the whole action is within a hypothesis. It is so far from being true that the self succeeds more and more in becoming itself, that in fact it merely becomes more and more manifest that it is a hypothetical self. The self is its own lord and master, so it is said, absolutely its own lord, and precisely this is despair, but it also is what it regards as its pleasure and enjoyment. However, by closer inspection one easily ascertains that this ruler is a king without a country, he rules really over nothing; his condition, his dominion, is subjected to the dialectic that every instant revolution is legitimate. For in the last resort this depends arbitrarily upon the self.
So the despairing self is constantly building nothing but castles in the air, it fights only in the air. All these experimented virtues make a brilliant showing; for an instant they are enchanting like an oriental poem: such self-control, such firmness, such ataraxia, etc., border almost on the fabulous. Yes, they do to be sure; and also at the bottom of it all there is nothing. The self wants to enjoy the entire satisfaction of making itself into itself, of developing itself, of being itself; it wants to have the honor of this poetical, this masterly plan according to which it has understood itself. And yet in the last resort it is a riddle how it understands itself; just at the instant when it seems to be nearest to having the fabric finished it can arbitrarily resolve the whole thing into nothing.
If the despairing self is a passive sufferer, we have still the same formula: in despair at willing to be oneself. Perhaps such an experimenting self which in despair wills to be itself, at the moment when it is making a preliminary exploration of its concrete self, stumbles upon one or another hardship of the sort that the Christian would call a cross, a fundamental defect, it matters not what. The negative self, the infinite form of the self, will perhaps cast this clean away, pretend that it does not exist, want to know nothing about it. But this does not succeed, its virtuosity in experimenting does not extend so far, nor does its virtuosity in abstraction; like Prometheus the infinite, negative self feels that it is nailed to this servitude. So then it is a passively suffering self. How then does the despair which despairingly wills to be itself display itself in this case?
Note that in the foregoing the form of despair was represented which is in despair over the earthly or over something earthly, so understood that at bottom this is and also shows itself to be despair about the eternal, i.e. despair which wills not to let itself be comforted by the eternal, which rates the earthly so high that the eternal can be of no comfort. But this too is a form of despair: not to be willing to hope that an earthly distress, a temporal cross, might be removed. This is what the despair which wills desperately to be itself is not willing to hope. It has convinced itself that this thorn in the flesh gnaws so profoundly that he cannot abstract it -- no matter whether this is actually so or his passion makes it true for him,(From this standpoint, it is well to note here, one will see also that much which is embellished by the name of resignation is a kind of despair, that of willing despairingly to be one’s abstract self, of willing despairingly to be satisfied with the eternal and thereby be able to defy or ignore suffering in the earthly and temporal sphere. The dialectic of resignation is commonly this: to will to be one’s eternal self, and then with respect to something positive wherein the self suffers, not to will to be oneself, contenting oneself with the thought that after all this will disappear in eternity, thinking itself therefore justified in not accepting it in time, so that, although suffering under it, the self will not make to it the concession that it properly belongs to the self, that is, it will not humble itself under it in faith. Resignation regarded as despair is essentially different from the form, "in despair at not willing to be oneself," for it wills desperately to be itself -- with exception, however, of one particular, with respect to which it wills despairingly not to be itself.) and so he is willing to accept it as it were eternally. So he is offended by it, or rather from it he takes occasion to be offended at the whole of existence, in spite of it he would be himself, not despitefully be himself without it (for that is to abstract from it, and that he cannot do, or that would be a movement in the direction of resignation); no, in spite of or in defiance of the whole of existence he wills to be himself with it, to take it along, almost defying his torment. For to hope in the possibility of help, not to speak of help by virtue of the absurd, that for God all things are possible -- no, that he will not do. And as for seeking help from any other -- no, that he will not do for all the world; rather than seek help he would prefer to be himself -- with all the tortures of hell, if so it must be.
And of a truth it is not quite so true after all when people say that "it is a matter of course that a sufferer would be so glad to be helped, if only somebody would help him" -- this is far from being the case, even though the opposite case is not always so desperate as this. The situation is this. A sufferer has one or more ways in which he would be glad to be helped. If he is helped thus, he is willing to be helped. But when in a deeper sense it becomes seriousness with this thing of needing help, especially from a higher or from the highest source -- this humiliation of having to accept help unconditionally and in any way, the humiliation of becoming nothing in the hand of the Helper for whom all things are possible, or merely the necessity of deferring to another man, of having to give up being oneself so long as one is seeking help -- ah, there are doubtless many sufferings, even protracted and agonizing sufferings, at which the self does not wince to this extent, and which therefore at bottom it prefers to retain and to be itself.
But the more consciousness there is in such a sufferer who in despair is determined to be himself, all the more does despair too potentiate itself and become demoniac. The genesis of this is commonly as follows. A self which in despair is determined to be itself winces at one pain or another which simply cannot be taken away or separated from its concrete self. Precisely upon this torment the man directs his whole passion, which at last becomes a demoniac rage. Even if at this point God in heaven and all his angels were to offer to help him out of it -- no, now he doesn’t want it, now it is too late, he once would have given everything to be rid of this torment but was made to wait, now that’s all past, now he would rather rage against everything, he, the one man in the whole of existence who is the most unjustly treated, to whom it is especially important to have his torment at hand, important that no one should take it from him -- for thus he can convince himself that he is in the right. This at last becomes so firmly fixed in his head that for a very peculiar reason he is afraid of eternity -- for the reason, namely, that it might rid him of his (demoniacally understood) infinite advantage over other men, his (demoniacally understood) justification for being what he is. It is himself he wills to be; he began with the infinite abstraction of the self, and now at last he has become so concrete that it would be an impossibility to be eternal in that sense, and yet he wills in despair to be himself. Ah, demoniac madness! He rages most of all at the thought that eternity might get it into its head to take his misery from him!
This sort of despair is seldom seen in the world, such figures generally are met with only in the works of poets, that is to say, of real poets, who always lend their characters this "demoniac" ideality (taking this word in the purely Greek sense). Nevertheless such a despairer is to be met with also in real life. What then is the corresponding outward mark? Well, there is no "corresponding" mark, for in fact a corresponding outward expression corresponding to close reserve is a contradiction in terms; for if it is corresponding, it is then of course revealing. But outwardness is the entirely indifferent factor in this case where introversion, or what one might call inwardness with a jammed lock, is so much the predominant factor. The lowest forms of despair, where there really was no inwardness, or at all events none worth talking about, the lowest forms of despair one might represent by describing or by saying something about the outward traits of the despairer. But the more despair becomes spiritual, and the more inwardness becomes a peculiar world for itself in introversion, all the more is the self alert with demoniac shrewdness to keep despair shut up in close reserve, and all the more intent therefore to set the outward appearance at the level of indifference, to make it as unrevealing and indifferent as possible. As according to the report of superstition the troll disappears through a crack which no one can perceive, so it is for the despairer all the more important to dwell in an exterior semblance behind which it ordinarily would never occur to anyone to look for it. This hiddenness is precisely something spiritual and is one of the safety-devices for assuring oneself of having as it were behind reality an enclosure, a world for itself locking all else out, a world where the despairing self is employed as tirelessly as Tantalus in willing to be itself.
We began in section 1 (ii) with the lowest form of despair, which in despair does not will to be itself. The demoniac despair is the most potentiated form of the despair which despairingly wills to be itself. This despair does not will to be itself with Stoic doting upon itself, nor with self-deification, willing in this way, doubtless mendaciously, yet in a certain sense in terms of its perfection; no, with hatred for existence it wills to be itself, to be itself in terms of its misery; it does not even in defiance or defiantly will to be itself, but to be itself in spite; it does not even will in defiance to tear itself free from the Power which posited it, it wills to obtrude upon this Power in spite, to hold on to it out of malice. And that is natural, a malignant objection must above all take care to hold on to that against which it is an objection. Revolting against the whole of existence, it thinks it has hold of a proof against it, against its goodness. This proof the despairer thinks he himself is, and that is what he wills to be, therefore he wills to be himself, himself with his torment, in order with this torment to protest against the whole of existence. Whereas the weak despairer will not hear about what comfort eternity has for him, so neither will such a despairer hear about it, but for a different reason, namely, because this comfort would be the destruction of him as an objection against the whole of existence. It is (to describe it figuratively) as if an author were to make a slip of the pen, and that this clerical error became conscious of being such -- perhaps it was no error but in a far higher sense was an essential constituent in the whole exposition -- it is then as if this clerical error would revolt against the author, out of hatred for him were to forbid him to correct it, and were to say, "No, I will not be erased, I will stand as a witness against thee, that thou art a very poor writer."