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In Dru’s and in Rohde’s selections from Kierkegaard’s journals, the number identifies an entry rather than a page; the date following is that of the particular entry.
5. A note by the translator, Ronald Gregor Smith, in Martin Buber, Between Man and Man (Boston: Beacon Press, 1947), 207, n. 9.
6. Since translating Buber's work Smith has made a switch. Now, in his Smith Journals, he consistently translates den Entelte as "the single person"—-a decided improvement. Also, he makes the very point that we here want to make, that Buber overdid it in accusing S.K.'s den Enkelte of isolationism. Smith Journals, 11, n. 2.
8. Martin Buber, "The Question to the Single One" (first published in 1936) in Between Man and Man, 40ff.
9. Martin Buber, I and Thou (first published 1923), 2d ed., trans. Ronald Gregor Smith (New York: Sribner's, 1958), 63-64.
10. Buber, "The Question to the Single One" in Between Man and Man, 44.
12. That Buber's concept, at least to some extent, was derived from S.K. is apparent. See Maurice Friedman, Martin Buber, The Lafe of Dialogue (New York: Harper, 1955), 35.
14. These more recent formulations afford no particular help in translating den Enkelte, though they do aid in understanding it, One of the best expositions of "person" is by Hugh Vernon White, Truth and the Person in Christian Theology (New York: Oxford Un. Press, 1963), 53ff. The sheer word "person" is no real improvement over "individual," because it must fight its way clear of "personalism" and "personality" just as "individual" must do with "individualism" and "individuality."
16. Buber, "What Is Man?" in Between Man and Man, 163.
17. The Sickness unto Death (bound behind Fear and Trembling), trans. Walter Lowne, trans. revised by Howard Johnson (Garden City: Doubleday Anchor, 1954), 210.
18. Buber, op.cit., 163; see also pp. 171-172 where he makes specific the contrast between S.K. and Heidegger.
19. The Concept of Dread, by Vigilius Haufniensis (pseud.), trans. Walter Lowrie (Princeton: Princeton Un. Press, 1944), p.94. Though technically this book belongs to the pseudonymous-aesthetic works, we know that S.K. added the pseudonym at the last moment, after having written the book for publication under his own name.
21. The Sickness unto Death, 173.
22. Ibid., 159-160.
23. Ibid., 147.
24. The phrase "before God" as a full-fledged concept appears in the sermon that concludes the second volume of Either/Or, (2:346). This establishes the earliness of the term in S.K.'s thought (1843), although the idea is, of course, normal and natural enough in a sermon. What is much more impressive is that the conception--though not the phrase--is found in "Equilibrium," the central essay of Either/Or, II if which supposedly is by Judge William, who represents specifically the ethical and not the religious stage of existence (221, 246).
It is indeed a rather major break of character for S.K. to allow his ethicist to express such an idea--a break which is further compounded when the Judge describes the choice of oneself as being "repentance"--just as it is out of character for the philosopher Climacus to say that it is the God-relationship that makes a man a man. These not infrequent "leaks" on S.K.'s part probably admit two different explanations. In the first place, unconsciously S.K. found simply that he could not say what he wanted to say without resorting to religious categories. And in the second place these may be part of his deliberate design to entice his readers out of aesthetics, out of ethics, out of philosophy, and into religion. These "leaks" are of positive value in proving S.K.'s contention that he was a religious author from the outset and that his entire authorship is to be understood within this frame of reference.
How and when den Enkelte became a specific Kierkegaardian category has been recounted by S.K. himself: "When I first used the category of 'the individual' in the Preface to the Two Edifying Discourses of 1843, it still had for me, as well, a personal meaning [i.e. in reference to Regina]; the idea itself was not so very clear to me at the time that, without this personal meaning, I would have employed it immediately. When I used it the second time, with greater force, in the foreword to the Edifying Discourses in Various Spirits , then I realized that what I was doing was completely ideal." Papirer, 10:A:308, quoted in Dupre, op.cit., 36n.
25. Works of Love, trans. with introduction and notes by Edna and Howard Hong (New York: Harper, 1962), 253.
26. "The Anxiety of Lowliness" (Pt. I, Discourse 3) in Christian Discourses, trans. Walter Lowne (New York: Oxford Un. Press, 1939), 43.
27. Buber, "Question to the Single One" in Between Man and Man, 43.
29. Buber, op.cit. 45.
30. "Christ as Example" (Discourse II) in Judge for Yourselves! [bound behind For Self Examination], trans. Walter Lowrie (New York: Oxford Un. Press, 1941), 187.
31. "On the Occasion of a Confession" (Discourse I) in Thoughts on Crucial Situations in Human Life, trans. David F. Swenson, ed. Lillian Marvin Swenson (Minneapolis: Augsburg Publishing House, 1941), 27.
41. The Sickness unto Death, 244-245. Cf. "Lifted Up on High He Will Draw All Men unto Himself" (Pt. III, Reflection 2) in Training in Christianity, trans. Walter Lowrie (New York: Oxford Un. Press, 1941), 159ff.