217–218. Sartre objected to the existence of God: If existence precedes essence, it follows from the meaning of the term sentient that a sentient being cannot be complete or perfect. In Being and Nothingness, Sartre's phrasing is that God would be a pour-soi (a being-for-itself; a consciousness) who is also an en-soi (a being-in-itself; a thing) which is a contradiction in terms. Critics of Sartre rebutted this objection by stating that it rests on a false dichotomy and a misunderstanding of the traditional Christian view of God. Kierkegaard has Judge Vilhelm express the Christian hope this way in Either/Or: Either, "the first" contains promise for the future, is the forward thrust, the endless impulse. Or, "the first" does not impel the individual; the power which is in the first does not become the impelling power but the repelling power, it becomes that which thrusts away. .... Thus – for the sake of making a little philosophical flourish, not with the pen but with thought-God only once became flesh, and it would be vain to expect this to be repeated. — Soren Kierkegaard, Either – Or II, 1843. Lowrie translation 1944, 1959, 1972, pp. 40–41. Sartre agreed with Kierkegaard's analysis of Abraham undergoing anxiety (Sartre calls it anguish), but claimed that God told Abraham to do it. In his lecture, Existentialism is a Humanism, Sartre wondered whether Abraham ought to have doubted whether God actually spoke to him. In Kierkegaard's view, Abraham's certainty had its origin in that "inner voice" which cannot be demonstrated or shown to another ("The problem comes as soon as Abraham wants to be understood"). To Kierkegaard, every external "proof" or justification is merely on the outside and external to the subject. Kierkegaard's proof for the immortality of the soul, for example, is rooted in the extent to which one wishes to live forever. Faith was something that Kierkegaard often wrestled with throughout his writing career; under both his real name and behind pseudonyms, he explored many different aspects of faith. These various aspects include faith as a spiritual goal, the historical orientation of faith (particularly toward Jesus Christ), faith being a gift from God, faith as dependency on a historical object, faith as a passion, and faith as a resolution to personal despair. Even so, it has been argued that Kierkegaard never offers a full, explicit and systematic account of what faith is. Either/Or was published