invention statistics are, what a glorious fruit of culture, what a characteristic counterpart to the de te narratur fabula [the tale is told about you] of antiquity. Schleiermacher so enthusiastically declares that knowledge does not perturb religiousness, and that the religious person does not sit safeguarded by a lightning rod and scoff at God; yet with the help of statistical tables one laughs at all of life." In other words, Kierkegaard says: "Who has the more difficult task: the teacher who lectures on earnest things a meteor's distance from everyday life – or the learner who should put it to use?" This is how it was summed up in 1940: Kierkegaard primarily discusses subjectivity with regard to religious matters. As already noted, he argues that doubt is an element of faith and that it is impossible to gain any objective certainty about religious doctrines such as the existence of God or the life of Christ. The most one could hope for would be the conclusion that it is probable that the Christian doctrines are true, but if a person were to believe such doctrines only to the degree they seemed likely to be true, he or she would not be genuinely religious at all. Faith consists in a subjective relation of absolute commitment to these doctrines. Philosophical criticism Kierkegaard's famous philosophical 20th-century critics include Theodor Adorno and Emmanuel Levinas. Non-religious philosophers such as Jean-Paul Sartre and Martin Heidegger supported many aspects of Kierkegaard's philosophical views, but rejected some of his religious views. One critic wrote that Adorno's book Kierkegaard: Construction of the Aesthetic is "the most irresponsible book ever written on Kierkegaard" because Adorno takes Kierkegaard's pseudonyms literally and constructs a philosophy that makes him seem incoherent and unintelligible. Another reviewer says that "Adorno is [far away] from the more credible translations and interpretations of the Collected Works of Kierkegaard we have today." Levinas' main attack on Kierkegaard focused on his ethical and religious stages, especially in Fear and Trembling. Levinas criticises the leap of faith by saying this suspension of the ethical and leap into the religious is a type of violence (the "leap of faith" of course, is presented by a pseudonym, thus not representing Kierkegaard's own view, but intending to prompt the exact kind of discussion engaged in by his critics). He states: "Kierkegaardian violence begins when existence is forced to abandon the ethical stage in order