Only for the sake of fairness to Kierkegaard's position, and to those theists that hold it along with him, we must consider the context in which Abraham is forced to make his decision, if we are to even attempt to understand it. The old testament - taken as literature - tells us that Abraham is a first-hand witness to miracles. Issac is born when Abraham's wife (who had been barren all her life) is somewhere around the age of a hundred. Absurd, sure. But likely an event that qualifies as a good candidate for miracle status. Abraham also watches the cities of Sodom and Gomorrah get destroyed just like the voice he is communicating with says will happen.
根据这些经验，我们很难理性地否认存在超自然现象。当然，旧约只是告诉我们，YWVH通过神迹与亚伯拉罕沟通，而不是其他方法，这总是留下怀疑的空间。这个超自然的实体，对他说话，做这些疯狂的事情，可能就是亚伯拉罕所知道的魔鬼。所以他还得做出选择。做一次信仰上的飞跃?这是神吗?魔鬼吗?外星人吗?但在这种情况下，他的选择相当复杂。还有一种想法，这个在我眼前摧毁两座城市的东西，如果我不服从它，会对我或我的家人造成什么影响?

丹麦人是一个受害者。德国人FN(你知道的，弗里德里希·N，他的姓我永远不会拼)也是如此。虽然痛苦可以引出某些哲学探索路线，但它本身并没有什么内在价值。关于我们为什么会处于现在的位置，我已经支持了我自己的观点——历史效应和所有那些实用主义，其中一些在《时间简史》等著作中无意间得到了斯蒂芬·霍金(Stephen Hawking)等人的支持。我在霍金教授的书里发现了一句话，然后就再也找不到了……就像在黑洞里失去了一个想法。简而言之，约翰，我对你的愤怒表示同情。我对哈贝马斯也有同样的感觉，一些朋友和思想家也肯定了我的评价。其他我从必读书目中删除的大师还包括康德(乏味)，以及所有用宗教支持哲学的伟大思想家，反之亦然。
继续努力——在我看来，你和肯已经做了很多。

Why would anyone take a leap of faith when truth is absolute.
If your going to take a leap,
Be true.
=
MJA

Hi Charles Myro here,
Is there such a clear divide 'tween reason and passion? Could it be reasonable to be very passionately reasonable in your use of reason---say like Spock, for whom reason was, in some sense, his greatest passion?
I think Kierkegaard's view presumes that dividing line not so clean in man. I think he presumes a source for reason and passion more profound and mysterious than either. I think he presumes that man did not make himself but he is part of a life vaster and far beyond him. Some human truth there I think in Kierkegaard.
Both Kierkegaard and Hegel seems to see man as subject to broader forces.
But Kierkegaard's "leap of faith" I find oddly Hegelian. The conflicts that compel the leap of faith are in some sense resolved in that leap , which seems to me oddly analogous to Hegel's synthesis that resolves the conflicting thesis and antithesis. Kierkegaard's leap seems a kind of Hegelian synthesis but with an injection of the human passion and sense of mystery that Hegel excludes, synthesis from a human point of view. Or maybe Hegel takes a universal cosmic reasonable flying leap. Two versions of a related resolution, perhaps.
In any case, they are strangely Philosophically complementary in a comfy sort of way.
Maybe start reading Hegel and when the vast stark reasonableness of the man grows tedious
switch to juicy intimate old Kierkegaard, until you're drenched in human passion and then dry off again with Hegel.
Refreshing, like going from the sauna to the cold plunge and back, a Philosophical spa, as it were-- subcranial
therapy , cleanse the pores of ratiocination-----or something. With Kierkegaard and Hegel at hand, who needs a vacation?

Kierkegaard asks two very important questions in the course of his authorship. What does it mean to be a human being? and What does it mean to become a Christian? Kierkegaard's attempt to describe the former question is what philosophers respect about him. With the latter question, Kierkegaard challenges anyone who wants to become Christian, with what Christianity really is.
What is Christianity really? The need to have faith in God like Abraham? Everyone today would consider Abe a blasted attempted murderer, as Kierkegaard continually points out in Fear and Trembling. Belief that a timeless, eternal God became a historical man in the form of Jesus Christ? The Absolute Paradox for every Christian. Why would anyone rationally believe that that guy Jesus born to Mary is actually the son of God? Faith to believe all that is needed to become a Christian. Kierkegaard is simply trying to weed out all the rational people away from Christianity, because rational people ought to be offended at the propositions Christianity claims.

Howdy everyone,
我很高兴在这里看到关于克尔凯郭尔作品的讨论，这一直是很少见的。我是克尔凯郭尔的忠实粉丝，他的创作对我的生活影响巨大。我不知道还有多少人读过他的书，但我肯定是少数几个真正读过他大部分作品的人之一。我偶然发现了他，但他一被发现，我就一头扎进去了。这里是我对这个讨论的一点建议，虽然我可以谈论他的作品更长的时间。
The aspect I find most interesting about Kierkegaard's authorship (I'm only discussing his philosophical books, not his other more personal religious works) is the style in which he painstakingly wrote them. HIs main goal in all his works was for the reader not to think of objective topics, or ideas, or discussions; but for the reader to stop and think about his own life. Kierkegaard called this sort of communication "indirect." This is also the main reason why he wrote under various names. He wanted to vanish before the reader and for a sort of mirror to be put in his place. This is why terms like "leap of faith" and others come up. There are not ideas to be discussed, they are actions to be made by individuals. Individuals seeking truth within. I have never come across any other author who wrote this way and I suppose it is one of the reasons I became passionate about his works. Where is this today? Who dares to be an author of no significance, vanishing into the background so every individual may be magnified?
对前面的条目进行一些快速提交。虽然克尔凯郭尔使用了哈格尔的语言(这就是为什么它很难读懂)，但他的部分著作是对黑格尔主义的一种反动，是对一个世界在他们的思维中变得越来越客观，忘记自己和自己的灵魂的一种反动。他的“信仰飞跃”思想与所有基督教教义所相信的没有什么不同。作为人类，我们永远不可能知道真理，但通往生活的唯一途径是信仰(行动中的真理)，它包含了许多悖论，因此相信它的鸿沟是巨大的，因此与真理相处的唯一途径是信仰(它不像知道真理，因为如果我们知道某件事是真实的，那么就没有必要相信它)，而相信看不见的东西就类似于冒险(另外，自从耶稣以来，我从未遇到过像克尔凯郭尔那样相信比喻和隐喻的力量的人)。他对亚伯拉罕的讨论是为了强调，超越审美生活的层次，甚至高于道德生活的层次，是信仰的层次，这是对世界的冒犯(父亲怎么可能杀死儿子?)这是所有的现在，我将访问这个网页在未来，看看是否有更多的是说。如果有人想更多地谈论克尔凯郭尔，请告诉我，因为我很乐意。照顾你。
Caleb from Wisconsin

Hi Caleb,
谢谢你把克尔郭德的事说得这么清楚。
Regarding faith and truth:
One needs no faith or belief when One is true,
As the truth is simply One.
=

我们为什么要冒险呢?为什么我们的行为会有矛盾?这个问题的简单答案是，我们的大脑天生就有生存本能。死亡赋予我们生命的意义。我们的生命没有别的意义。我们从出生到生命结束的所有斗争都是为了克服对死亡的恐惧。每个人都是独一无二的所以他的生存本能在大脑中以不同的方式形成。他在他的大脑中准备了什么样的软件，我们不能说，但人类盲目地遵循他的无意识指示。亚伯拉罕为了遵从上帝的命令杀了他的儿子。几年前，一个所谓的神人命令他的追随者自杀，他们遵从他的命令。We are irrational animal we rarely used our thinking faculty .that is why paradox in our life