clear that Adam did have knowledge when he made his choice and that was the knowledge of freedom. The prohibition was there but so was freedom and Eve and Adam decided to use it. In Kierkegaard's meaning, purely theological assertions are subjective truths and they cannot be either verified or invalidated by science, i.e. through objective knowledge. For him, choosing if one is for or against a certain subjective truth is a purely arbitrary choice. He calls the jump from objective knowledge to religious faith a leap of faith, since it means subjectively accepting statements which cannot be rationally justified. For him the Christian faith is the result of the trajectory initiated by such choices, which don't have and cannot have a rational ground (meaning that reason is neither for or against making such choices). Objectively regarded, purely theological assertions are neither true nor false. Three stages of life Early American Kierkegaard scholars tried to reduce the complexity of Kierkegaard's authorship by focusing on three levels of individual existence, which are named in passing by one of Kierkegaard's pseudonyms, Johannes Climacus, who wrote Concluding Unscientific Postscript. Though the stages represent only one way of interpreting Kierkegaard's thought, it has become a popular way of introducing his authorship. In continental European circles, stage theory never took hold in the same way. This typifies what Kierkegaard was talking about throughout his writing career. "Early American scholars" and "European circles" denote partitions of thought concerning the writings of his works. He was against "reflecting oneself out of reality" and partitioning the "world of the spirit" because the world of the spirit cannot be objectively divided. Hegel wrote about his stages in his book, Lectures on the Philosophy of Religion and Kierkegaard replied in his Unscientific Postscript to Philosophical Fragments 1846: In one popular interpretation of stage theory, each of the so-called levels of existence envelops those below it: an ethical person is still capable of aesthetic enjoyment, for example, and a religious person is still capable of aesthetic enjoyment and ethical duty. The difference between these ways of living are internal, not external, and thus there are no external signs one can point to determine at what level a person is living. This inner and outer relationship is commonly determined by an individual by looking to others to gauge one's action, Kierkegaard believed one should look to oneself and in that relationship look