Edited and with an Introduction by Gordon Marino
Basic Writings of Existentialism, unique to the Modern Library, presents the writings of key nineteenth- and twentieth-century thinkers broadly united by their belief that because life has no inherent meaning humans can discover, we must determine meaning for ourselves. This anthology brings together into one volume the most influential and commonly taught works of existentialism. Contributors include Simone de Beauvoir, Albert Camus, Fyodor Dostoevsky, Ralph Ellison, Martin Heidegger, Søren Kierkegaard, Friedrich Nietzsche, Jean-Paul Sartre, and Miguel de Unamuno y Jugo.
From the Trade Paperback edition.
Random House Publishing Group
; December 2007
528 pages; ISBN 9780307430670
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Title: Basic Writings of Existentialism
Author: Gordon Marino
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FROM FEAR AND TREMBLING
Is there a Teleological Suspension of the Ethical?
The ethical as such is the universal, and as the universal it applies to everyone, which from another angle means that it applies at all times. It rests immanent in itself, has nothing outside itself that is its s´ekoy [end, purpose] but is itself the s´ekoy for everything outside itself, and when the ethical has absorbed this into itself, it goes not further. The single individual, sensately and psychically qualified in immediacy, is the individual who has his s´ekoy in the universal, and it is his ethical task continually to express himself in this, to annul his singularity in order to become the universal. As soon as the single individual asserts himself in his singularity before the universal, he sins, and only by acknowledging this can he be reconciled again with the universal. Every time the single individual, after having entered the universal, feels an impulse to assert himself as the single individual, he is in a spiritual trial [Anfægtelse], from which he can work himself only by repentantly surrendering as the single individual in the universal. If this is the highest that can be said of man and his existence, then the ethical is of the same nature as a person’s eternal salvation, which is his s´ekoy forevermore and at all times, since it would be a contradiction for this to be capable of being surrendered (that is, teleologically suspended), because as soon as this is suspended it is relinquished, whereas that which is suspended is not relinquished but is preserved in the higher, which is its s´ekoy.
If this is the case, then Hegel is right in “The Good and Conscience,” where he qualifies man only as the individual and considers this qualification as a “moral form of evil”4 (see especially The Philosophy of Right), which must be annulled [ophævet] in the teleology of the moral in such a way that the single individual who remains in that stage either sins or is immersed in spiritual trial. But Hegel is wrong in speaking about faith; he is wrong in not protesting loudly and clearly against Abraham’s enjoying honor and glory as a father of faith when he ought to be sent back to a lower court and shown up as a murderer.
Faith is namely this paradox that the single individual is higher than the universal—yet, please note, in such a way that the movement repeats itself, so that after having been in the universal he as the single individual isolates himself as higher than the universal. If this is not faith, then Abraham is lost, then faith has never existed in the world precisely because it has always existed. For if the ethical—that is, social morality—is the highest and if there is in a person no residual incommensurability in some way such that this incommensurability is not evil (i.e., the single individual, who is to be expressed in the universal), then no categories are needed other than what Greek philosophy had or what can be deduced from them by consistent thought. Hegel should not have concealed this, for, after all, he had studied Greek philosophy.
People who are profoundly lacking in learning and are given to clichés are frequently heard to say that a light shines over the Christian world, whereas a darkness enshrouds paganism. This kind of talk has always struck me as strange, inasmuch as every more thorough thinker, every more earnest artist still regenerates himself in the eternal youth of the Greeks. The explanation for such a statement is that one does not know what one should say but only that one must say something. It is quite right to say that paganism did not have faith, but if something is supposed to have been said thereby, then one must have a clearer understanding of what faith is, for otherwise one falls into such clichés. It is easy to explain all existence, faith along with it, without having a conception of what faith is, and the one who counts on being admired for such an explanation is not such a bad calculator, for it is as Boileau says: Un sot trouve toujours un plus sot, qui l’admire [One fool always finds a bigger fool, who admires him].
Faith is precisely the paradox that the single individual as the single individual is higher than the universal, is justified before it, not as inferior to it but as superior—yet in such a way, please note, that it is the single individual who, after being subordinate as the single individual to the universal, now by means of the universal becomes the single individual who as the single individual is superior, that the single individual as the single individual stands in an absolute relation to the absolute. This position cannot be mediated, for all mediation takes place only by virtue of the universal; it is and remains for all eternity a paradox, impervious to thought. And yet faith is this paradox, or else (and I ask the reader to bear these consequences in mente [in mind] even though it would be too prolix for me to write them all down) or else faith has never existed simply because it has always existed, or else Abraham is lost.
It is certainly true that the single individual can easily con- fuse this paradox with spiritual trial [Anfægtelse], but it ought not to be concealed for that reason. It is certainly true that many persons may be so constituted that they are repulsed by it, but faith ought not therefore to be made into something else to enable one to have it, but one ought rather to admit to not having it, while those who have faith ought to be prepared to set forth some characteristics whereby the paradox can be distinguished from a spiritual trial.
The story of Abraham contains just such a teleological suspension of the ethical. There is no dearth of keen minds and careful scholars who have found analogies to it. What their wisdom amounts to is the beautiful proposition that basically everything is the same. If one looks more closely, I doubt very much that anyone in the whole wide world will find one single analogy, except for a later one, which proves nothing if it is certain that Abraham represents faith and that it is manifested normatively in him, whose life not only is the most paradoxical that can be thought but is also so paradoxical that it simply cannot be thought. He acts by virtue of the absurd, for it is precisely the absurd that he as the single individual is higher than the universal. This paradox cannot be mediated, for as soon as Abraham begins to do so, he has to confess that he was in a spiritual trial, and if that is the case, he will never sacrifice Isaac, or if he did sacrifice Isaac, then in repentance he must come back to the universal. He gets Isaac back again by virtue of the absurd. Therefore, Abraham is at no time a tragic hero but is something entirely different, either a murderer or a man of faith. Abraham does not have the middle term that saves the tragic hero. This is why I can understand a tragic hero but cannot understand Abraham, even though in a certain demented sense I admire him more than all others.
In ethical terms, Abraham’s relation to Isaac is quite simply this: the father shall love the son more than himself. But within its own confines the ethical has various gradations. We shall see whether this story contains any higher expression for the ethical that can ethically explain his behavior, can ethically justify his suspending the ethical obligation to the son, but without moving beyond the teleology of the ethical.
When an enterprise of concern to a whole nation is impeded, when such a project is halted by divine displeasure, when the angry deity sends a dead calm that mocks every effort, when the soothsayer carries out his sad task and announces that the deity demands a young girl as sacrifice—then the father must heroically bring this sacrifice. He must nobly conceal his agony, even though he could wish he were “the lowly man who dares to weep” and not the king who must behave in a kingly manner. Although the lonely agony penetrates his breast and there are only three persons in the whole nation who know his agony, soon the whole nation will be initiated into his agony and also into his deed, that for the welfare of all he will sacrifice her, his daughter, this lovely young girl. O bosom! O fair cheeks, flaxen hair.And the daughter’s tears will agitate him, and the father will turn away his face, but the hero must raise the knife. And when the news of it reaches the father’s house, the beautiful Greek maidens will blush with enthusiasm, and if the daughter was engaged, her betrothed will not be angry but will be proud to share in the father’s deed, for the girl belonged more tenderly to him than to the father.
From the Trade Paperback edition.