Introduction
This essay explores Søren Kierkegaard’s philosophical perspective on despair, focusing on its intrinsic connection to the human condition of selfhood. Unlike traditional religious views that frame suffering as a product of ignorance or illusion, Kierkegaard positions despair as an inevitable consequence of existing as a conscious self. The essay will examine how Kierkegaard defines the self as a dynamic synthesis of opposing forces—finitude and infinitude, necessity and freedom—and how this unresolved tension forms the bedrock of despair. Through detailed analysis of his arguments, primarily drawn from his seminal work The Sickness Unto Death, this piece will argue that despair, for Kierkegaard, is not a flaw to be overcome but rather the deepest expression of human existence. The discussion will be structured into two main sections: the nature of the self as a source of tension and the implications of despair as an eternal aspect of spirit.
The Self as a Synthesis of Tension
Kierkegaard’s understanding of the self diverges sharply from notions of a fixed or static identity. In The Sickness Unto Death, he describes the self as “a relation that relates itself to itself” and a “conscious synthesis of infinitude and finitude” (Kierkegaard, 1980, p. 13). This means that human existence is not a given state but a perpetual task of becoming. The self is caught between its limitations—its finite, bodily, and temporal nature—and its aspirations towards boundless possibility, or infinitude. This tension is not accidental but constitutive; as Kierkegaard explains, the self’s “task is to become itself,” a process that is inherently incomplete (Kierkegaard, 1980, p. 13). For instance, an individual may yearn for freedom to shape their life while simultaneously being bound by social norms or personal constraints, creating a persistent inner conflict.
This unresolved opposition generates a profound unease. Unlike religious traditions, such as Buddhism, which might attribute suffering to a misapprehension of reality, Kierkegaard locates suffering in the very awareness of one’s existence. The individual is perpetually suspended between what they are and what they could be, between necessity and freedom. Indeed, this structural tension cannot be resolved because it defines selfhood itself. Therefore, to exist as a self, for Kierkegaard, is to exist in a state of permanent incompletion, where stability remains elusive. This perspective challenges simplistic views of human happiness, suggesting instead that discomfort is embedded in consciousness.
Despair as the Expression of Spirit
Despair, in Kierkegaard’s thought, emerges directly from this condition of selfhood. Far from being a mere psychological state or a temporary affliction, despair is, as he writes, “an aspect of spirit and has to do with the eternal in a person” (Kierkegaard, 1980, p. 24). This implies that despair arises from the individual’s confrontation with their own existence and the responsibility to shape it. Unlike misunderstandings that can be corrected, despair stems from an inability to escape oneself. The burden lies in the fact that identity is neither predetermined nor guaranteed; individuals must justify their existence through their choices, yet they can never be certain that what they become is sufficient.
Furthermore, Kierkegaard argues that freedom does not alleviate this suffering but exacerbates it. Freedom exposes the individual to the weight of responsibility, where every decision reflects an attempt to define the self amidst uncertainty. For example, choosing a career path is not merely a practical decision but an act of self-creation, fraught with the anxiety of whether it aligns with one’s ‘true’ self. Despair, then, reveals a terrifying truth: to be alive is to be tasked with a purpose that one can never fully secure. This perspective positions despair not as a deviation from human flourishing but as its most authentic expression, a notion that remains profoundly unsettling.
Conclusion
In conclusion, Kierkegaard’s conception of despair offers a radical reinterpretation of human suffering, locating it not in external conditions or correctable misunderstandings but in the very structure of selfhood. His portrayal of the self as a synthesis of finitude and infinitude highlights the inherent tension of human existence, a tension that cannot be transcended but must be endured. Despair, as an aspect of spirit, underscores the individual’s inescapable responsibility to become themselves, revealing a freedom that is as burdensome as it is liberatory. This analysis not only deepens our understanding of Kierkegaard’s philosophy but also prompts reflection on the broader implications of living as conscious beings. Arguably, his insights challenge us to reconsider the nature of happiness and fulfillment, suggesting that true peace may be an unattainable ideal in the face of our eternal striving.
References
- Kierkegaard, S. (1980) The Sickness Unto Death: A Christian Psychological Exposition for Upbuilding and Awakening. Translated by H.V. Hong and E.H. Hong. Princeton University Press.
