Suspension and Absurdity: Examining Kierkegaard’s Philosophy of Faith in “Fear and Trembling”
Søren Kierkegaard, a Danish philosopher, theologian, and cultural critic, is widely considered the father of existentialism. His works often explore complex themes of faith, individuality, and ethics. Among these, "Fear and Trembling," published in 1843 under the pseudonym Johannes de Silentio, is particularly renowned for its profound examination of faith. This work delves into the story of Abraham and Isaac, using it as a case study to articulate the intricate and often paradoxical nature of faith. Central to Kierkegaard's exploration are the concepts of the "teleological suspension of the ethical" and the "absurdity of faith," which highlight the tension between universal ethics and individual religious experience.
The Teleological Suspension of the Ethical
The "teleological suspension of the ethical" is one of the most provocative and challenging concepts introduced by Kierkegaard in "Fear and Trembling." This idea suggests that there are moments when religious faith demands a suspension of ethical norms for a higher purpose or telos. Kierkegaard articulates this through the biblical story of Abraham, who is commanded by God to sacrifice his son Isaac.
Kierkegaard argues that Abraham's willingness to obey God's command, despite its ethical implications, exemplifies the teleological suspension of the ethical. Abraham's actions cannot be justified by universal ethical standards; instead, they are rooted in his absolute faith in God. Kierkegaard writes, "He who loves God without faith reflects upon himself, while the person who loves God in faith reflects upon God" (Kierkegaard, 1985, p. 97). Here, Kierkegaard emphasizes that Abraham's faith transcends ethical reasoning and is directed solely towards God.
This suspension of ethics is not a denial of ethics but a temporary suspension for a higher divine purpose. Kierkegaard explains, "Faith is precisely this paradox, that the single individual is higher than the universal, is justified before the universal, not as subordinate but as superior" (Kierkegaard, 1985, p. 82). In other words, the individual, in their relationship with God, can be placed above universal ethical norms. This paradox challenges the conventional understanding of morality and highlights the unique demands of faith.
The Absurdity of Faith
Kierkegaard's concept of the "absurdity of faith" further explores the tension between faith and reason. For Kierkegaard, faith involves embracing the absurd, which he defines as the contradiction between the finite understanding of human beings and the infinite demands of faith. Abraham's situation is again illustrative: the command to sacrifice Isaac is both incomprehensible and absurd from a rational standpoint, yet Abraham's faith compels him to proceed.
Kierkegaard describes this leap into the absurd as an essential aspect of true faith. He writes, "Faith begins precisely where thinking leaves off" (Kierkegaard, 1985, p. 88). This statement underscores that faith is not merely an extension of rational thought but a movement beyond it. The leap of faith requires an acknowledgment of the limits of human reason and a surrender to the divine will, even when it appears irrational.
The absurdity of faith is not a flaw but a fundamental feature that distinguishes it from mere belief or rational assent. Kierkegaard elaborates, "The paradox of faith is this: that the single individual as the single individual stands in an absolute relation to the absolute" (Kierkegaard, 1985, p. 70). This absolute relationship with God is inherently paradoxical because it places the individual in a position that defies logical explanation. The absurdity of faith, therefore, is not something to be resolved but embraced as the essence of the relationship between the believer and the divine.
Faith as a Double Movement
Kierkegaard further elucidates the nature of faith through the concept of the "double movement." This idea refers to the dual process of resignation and faith that the believer must undergo. The first movement, infinite resignation, involves a complete surrender of worldly attachments and desires. This resignation is a recognition of the limitations and transience of the finite world.
Kierkegaard explains, "Infinite resignation is the last stage before faith, so that everyone who will not make the movement is an aesthetic hero who has not yet reached the ethical" (Kierkegaard, 1985, p. 49). In other words, resignation is a necessary precursor to faith, representing a profound acknowledgment of one's finitude and the relinquishment of worldly concerns.
The second movement, the leap of faith, follows resignation and involves embracing the absurdity and paradox of faith. This leap is characterized by a trust in the divine that transcends rational understanding. Kierkegaard describes this movement as a "qualitative leap," a transition from the finite to the infinite that cannot be mediated by reason or ethics. He writes, "Faith is namely this paradox that the single individual as the single individual stands in an absolute relation to the absolute" (Kierkegaard, 1985, p. 53). This absolute relation signifies a direct and personal connection with God, marked by the absurdity of believing in something beyond human comprehension.
Abraham as the Knight of Faith
Kierkegaard presents Abraham as the quintessential "knight of faith," a figure who exemplifies the double movement and the teleological suspension of the ethical. Abraham's willingness to sacrifice Isaac, despite the ethical implications, demonstrates his infinite resignation and his leap of faith. Kierkegaard contrasts Abraham with the "knight of infinite resignation," who also renounces worldly attachments but lacks the further step of faith.
The knight of faith, as embodied by Abraham, lives in a state of tension between the finite and the infinite. Kierkegaard writes, "The knight of faith is constantly making the movements of infinity, and at every moment he is making the movements of finitude" (Kierkegaard, 1985, p. 44). This dual existence reflects the paradoxical nature of faith, where the believer simultaneously engages with the finite world while maintaining an absolute relation to the infinite.
Kierkegaard emphasizes that the knight of faith is not a tragic hero but a figure of profound religious significance. While the tragic hero acts within the bounds of ethical norms and sacrifices for a greater good, the knight of faith operates outside these norms, driven by a personal relationship with God. Kierkegaard notes, "The tragic hero assures himself that he is justified before the universal, the knight of faith is justified by being the single individual who stands in an absolute relation to the absolute" (Kierkegaard, 1985, p. 78). This distinction underscores the unique and paradoxical nature of faith as described by Kierkegaard.
Faith and the Individual
Kierkegaard's exploration of faith in "Fear and Trembling" is deeply rooted in his emphasis on individuality. For Kierkegaard, faith is not a collective or universal experience but an intensely personal one. The individual's relationship with God is paramount and cannot be mediated by external authorities or ethical norms. This focus on individuality is evident in Kierkegaard's critique of Hegelian philosophy, which prioritizes the universal over the individual.
Kierkegaard argues that true faith requires a personal encounter with the divine, characterized by a direct and unmediated relationship. He writes, "The paradox of faith is that the single individual as the single individual stands in an absolute relation to the absolute" (Kierkegaard, 1985, p. 70). This absolute relation underscores the uniqueness of each person's faith journey, which cannot be reduced to general principles or ethical norms.
The individual nature of faith also entails a profound sense of responsibility. The believer must navigate the complexities and paradoxes of faith without relying on external validation or justification. Kierkegaard explains, "The knight of faith realizes that in the sight of God he is always wrong" (Kierkegaard, 1985, p. 90). This acknowledgment of fallibility and humility is a crucial aspect of the individual's relationship with God, highlighting the constant tension and struggle inherent in faith.
Faith and Anxiety
Anxiety is another central theme in Kierkegaard's examination of faith in "Fear and Trembling." The act of faith, particularly the leap into the absurd, is accompanied by profound anxiety. This anxiety arises from the awareness of the paradox and the tension between the finite and the infinite. Kierkegaard writes, "Anxiety is the dizziness of freedom, which emerges when the spirit wants to posit the synthesis and freedom looks down into its own possibility, laying hold of finiteness to support itself" (Kierkegaard, 1985, p. 61).
For Kierkegaard, this anxiety is not merely a negative experience but an integral part of the faith journey. It reflects the individual's confrontation with the limits of reason and the demands of faith. The believer must embrace this anxiety and move forward despite it, trusting in the divine even in the face of uncertainty and absurdity.
Abraham's experience on Mount Moriah is a poignant illustration of this anxiety. The decision to obey God's command and sacrifice Isaac is fraught with doubt and fear, yet Abraham's faith compels him to proceed. Kierkegaard writes, "He was obliged to believe by virtue of the absurd, if he was not to lose Isaac again" (Kierkegaard, 1985, p. 35). This statement highlights the paradoxical nature of faith, where the believer must trust in the absurd and embrace the accompanying anxiety.
Conclusion
Kierkegaard's "Fear and Trembling" offers a profound and nuanced exploration of faith, characterized by the concepts of the teleological suspension of the ethical and the absurdity of faith. Through the story of Abraham, Kierkegaard illustrates the complex and often paradoxical nature of faith, which demands a leap beyond reason and ethics. Faith, as described by Kierkegaard, is a deeply personal and individual experience, marked by a direct and unmediated relationship with God.
The teleological suspension of the ethical challenges conventional notions of morality, suggesting that true faith may require a temporary suspension of ethical norms for a higher divine purpose. The absurdity of faith emphasizes the limits of human reason and the necessity of embracing the paradoxes inherent in the relationship with the divine. Kierkegaard's portrayal of Abraham as the knight of faith underscores the dual movement of resignation and faith, highlighting the unique demands and responsibilities of the individual believer.
Ultimately, Kierkegaard's exploration of faith in "Fear and Trembling" offers a rich and thought-provoking examination of the complexities and challenges of religious belief. It invites readers to reflect on the nature of faith, the limits of reason, and the profound tension between the finite and the infinite. Through his insights, Kierkegaard continues to inspire and challenge those who seek to understand the depths of faith and the mysteries of the divine.
Further Reading:
Kierkegaard, Søren. Fear and Trembling. Translated by Alastair Hannay, Penguin Classics, 1985.