alternative. And true religion is distinguished by its immediacy, without which it cannot live. Immediacy is opposed to reflection: it is direct apprehension, either by the senses or by intuition, and it is the only means by which we can apprehend “being“. Subjectivity is the truth”, and it is upon this basis that Christianity must be interpreted and believed. The Coat of Many Colors by Herbert Read p. 253 The question as to whether Kierkegaard was an existentialist was brought up by Libuse Lukas Miller. She wrote the following in 1957: In 1962 Jean T Wilde edited The Search For Being and included an excerpt from Kierkegaard's Concluding Postscript concerning Gotthold Lessing. Wilde says, "In the Concluding Postscript the question of "the objective problem concerning the truth of Christianity" is dealt with in the first part. Kierkegaard shows that neither historically nor speculatively can we have objective knowledge of Christianity's truth or of its untruth. He says "a logical system is possible, but an existential system is impossible." In 1963 Kenneth Hamilton described Paul Tillich as an individual who was as anti-Hegel as Kierkegaard was. He was referring to Kierkegaard's distrust of system builders which he discussed in The Concluding Unscientific Postscript (p. 13-15, 106-112.) Anoop Gupta (b. 1969) discussed Kierkegaard's idea of truth in Kierkegaard's Romantic Legacy: Two theories of the Self. 2005 (p. 19) Gupta said "what we need to understand is what Kierkegaard means by "truth". He does not think that mere facts (truth) set one free. For example, it is "true" that given certain purities of water and atmospheric pressures, water will boil at one hundred degrees Celsius. Of course, Kierkegaard does not think the realization of this truth will make one free. Rather, truth is something to be attained, actualized, lived. In short, truth is not some objective fact that we can look at disinterestedly, as a spectator in a laboratory. If we mobilize our freedom toward this end, toward self-becoming, we will be using our freedom to bring forth truth." (University of Ottawa Press) Joseph H. Smith (1927-) says that Kierkegaard shifts attention from (objective) truth to a question of function because there are other truths than propositions such as "truth of persons and how that truth corresponds to the content of professed beliefs." He thinks Kierkegaard is talking about the serious person always "having the honest suspicion of thyself." References External links D.