To many the form of this "exposition" will perhaps seem strange; it will seem to them too strict to be edifying, and too edifying to be strictly scientific. As to this latter point I have no opinion. As to the first, however, this does not express my opinion of the matter; and if it were true that the form is too strict to be edifying, that, according to my conception, would be a fault. It is one question whether it cannot be edifying to everyone, seeing that not everyone possesses the capacity for following it; it is another question whether it possesses the specific character of the edifying. From the Christian point of view everything, absolutely everything should serve for edification. The sort of learning which is not in the last resort edifying is precisely for that reason unchristian. Everything that is Christian must bear some resemblance to the address which a physician makes beside the sick-bed: although it can be fully understood only by one who is versed in medicine, yet it must never be forgotten that it is pronounced beside the sick-bed. This relation of the Christian teaching to life (in contrast with a scientific aloofness from life), or this ethical side of Christianity, is essentially the edifying, and the form in which it is presented, however strict it may be, is altogether different, qualitatively different, from that sort of learning which is "indifferent," the lofty heroism of which is from a Christian point of view so far from being heroism that from a Christian point of view it is an inhuman sort of curiosity. The Christian heroism (and perhaps it is rarely to be seen) is to venture wholly to be oneself, as an individual man, this definite individual man, alone before the face of God, alone in this tremendous exertion and this tremendous responsibility; but it is not Christian heroism to be humbugged by the pure idea of humanity or to play the game of marveling at world-history. All Christian knowledge, however strict its form, ought to be anxiously concerned; but this concern is precisely the note of the edifying. Concern implies relationship to life, to the reality of personal existence, and thus in a Christian sense it is seriousness; the high aloofness of indifferent learning, is, from the Christian point of view, far from being seriousness, it is, from the Christian point of view, jest and vanity. But seriousness again is the edifying.
This little book therefore is in one sense composed in a way that a seminary student could write it; in another sense, however, in a way that perhaps not every professor could write it.
But the fact that the form in which this treatise is clothed is what it is, is at least the result of due reflection, and at all events it is certainly correct from a psychological point of view. There is a more solemn style which is so solemn that it does not signify much, and since one is too well accustomed to it, it easily becomes entirely meaningless.
Only one remark more, doubtless a superfluity, but for that I am willing to assume the blame: I would call attention once for all to the fact that in this whole book, as the title indeed says, despair is conceived as the sickness, not as the cure. So dialectical is despair. So also in the Christian terminology death is the expression for the greatest spiritual wretchedness, and yet the cure is simply to die, to "die from."