In order to learn true humility (I use this expression to describe the state of mind under discussion), it is good for a person to withdraw from the turmoil of the world (we see that Christ withdrew when the people wanted to proclaim him king as well as when he had to walk the thorny path), for in life either the depressing or the elevating impression is too dominant for a true balance to come about. Here, of course, individuality is very decisive, for just as almost every philosopher believes he has found the truth, just as almost every poet believes he has reached Mount Parnassus, just so we find on the other hand many who link their lives entirely to another, like a parasite to a plant, live in him, die in him (for example, the Frenchman in relation to Napoleon). But in the heart of nature, where a person, free from life's often nauseating air, breathes more freely, here the soul opens willingly to every noble impression. Here one comes out as nature's master, but he also feels that something higher is manifested in nature, something he must bow down before; he feels a need to surrender to this power that rules it all. (I, of course, would rather not speak of those who see nothing higher in nature than substance — people who really regard heaven as a cheese-dish cover and men as maggots who live inside it.) Here he feels himself great and small at one and the same time, and feels it without going so far as the Fichtean remark (in his Die Bestimmung des Menschen) about a grain of sand constituting the world, a statement not far removed from madness.
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Journals 1A 68 (29 July 1835)Soren Aabye Kierkegaard
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Kierkegaard, Soren Aabye
Kiernan, Caitlin R.
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