this group arises from the nature of sensate things and physical desires. These three sub groups are also grouped under the heading "Despair over the earthly." The second level of conscious despair under the heading "Despair over the eternal." Someone in this level views themself in light of their own weakness. Unlike in the upper level, this weakness is understood and as such, instead of turning to faith and humbling oneself before God, they despair in their own weakness and unworthiness. In this sense, they despair over the eternal and refuse to be comforted by the light of God. The last and lowest form of despair is the desire "In despair to will to be oneself." This last form of despair is also referred to by Kierkegaard as "demonic despair" (Note that the term demonic is used in the Classical Greek Sense, not the modern sense). In this form of despair, the individual finds him or herself in despair, understands they are in despair, seeks some way to alleviate it, and yet no help is forthcoming. As a result, the self becomes hardened against any form of help and "Even if God in heaven and all the angels offered him aid, he would not want it." At this level of despair the individual revels in their own despair and sees their own pain as lifting them up above the base nature of other humans who do not find themselves in this state. This is the least common form of despair and Kierkegaard claims it is mostly found in true poets. This despair can also be called the despair of defiance, as it is the despair that strikes out against all that is eternal. One last note is that as one travels further down the forms of despair, the number of people in each group becomes fewer. Ethics Many philosophers who initially read Kierkegaard, especially Kierkegaard's (written under the pseudonym of Johannes de Silentio) Fear and Trembling, often come to the conclusion that Kierkegaard supports a divine command law of ethics. The divine command theory is a metaethical theory which claims moral values are whatever is commanded by a god or gods. However, Kierkegaard is not arguing that morality is created by God; instead, he would argue that a divine command from God transcends ethics. This distinction means that God does not necessarily create human morality: it is up to us