books to help them learn to read and giving them land to farm and live on. He didn't argue and reason with his neighbors; he just did what he set out to do. Karl Marx complained about Hegelian philosophers in Theses on Feuerbach in this way, "The philosophers have only interpreted the world, in various ways: the point, however, is to change it." Walter Kaufmann changed the quote to reflect the Kierkegaardian difference in his 1959 book, From Shakespeare to Existentialism: His [Kierkegaard's] relation to philosophy is best expressed by changing one small word in Marx's famous dictum: "The philosophers have only interpreted the world, in various ways: the point, however, is to change"-not "it," as Marx said, but ourselves." p. 202. Tolstoy said the same thing: "There can be only one permanent revolution — a moral one; the regeneration of the inner man. How is this revolution to take place? Nobody knows how it will take place in humanity, but every man feels it clearly in himself. And yet in our world everybody thinks of changing humanity, and nobody thinks of changing himself." Only in changing oneself is one equal with another, according to Kierkegaard because, in Christianity, all are equal before God. The world is too abstract to change; but the single individual, you yourself: that is something concrete. Kierkegaard put it this way in his Upbuilding Discourses of 1843–1844 and in his Upbuilding Discourses in Various Spirits of 1847: The idea behind world history and constant quantification dehumanizes the quality known as the single individual and can produce "soul rot due to the monotony of self-concern and self-preoccupation" with anxiety about where you fit within the system. Language comes to the aid with copious quantities of words to explain everything. But Kierkegaard says: "the pathos of the ethical is to act." You are the one Kierkegaard started out, in Either/Or Part I, by saying, "You know how the prophet Nathan dealt with King David when he presumed to understand the parable the prophet had told him but was unwilling to understand that it applied to him. Then to make sure, Nathan added: You are the man, O King. In the same way I also have continually tried to remind you that you are the one who is being discussed and you are the one who is spoken to.” He discussed this again in another way in Either/Or