Think what could happen! The paper could disappear; there could be a fire where I live and I could live in uncertainty about whether it was burned or still existed; I could die and thus leave it behind me; I could lose my mind and my innermost being could be in alien hands; I could go blind and not be able to find it myself, not know whether I stood with it in my hands without asking someone else, not know whether he lied, whether he was reading what was written there or something else in order to sound me out." Kierkegaard was of the opinion that faith is something different from other things: unexplainable and inexplicable. The more a person tries to explain personal faith to another, the more entangled that person becomes in language and semantics but "recollection" is "das Zugleich, the all-at-once," that always brings him back to himself. The appropriation of faith Kierkegaard stuck to his concept of Christianity as an inner struggle where the single individual stands before God rather than before others. Because standing before God is where the decisive struggle occurs for each single individual. Each single individual who has an "interest" in becoming a Christian has a God-relationship which is different from any other individual. The more we look to "others" for our God-relationship, the more we have a simulated, mediated relationship with an idea. The idea, or ideal, isn't the highest. But getting the idea off the paper or the drawing board and putting it to use in life is the absolute for the Christian. In Works of Love (1847) he wrote, "Love for the neighbor does not want to be sung about, it wants to be accomplished." He put it this way in Three Discourses on Imagined Occasions (1845), in Concluding Unscientific Postscript (1846), in Works of Love (1847), and in Sickness Unto Death (1849). Kierkegaard, Goethe, Marx, and Tolstoy Kierkegaard questioned how a person changes. Some, like Hegel and Goethe, believed that an external event was required for a new epoch to begin. Kierkegaard disagreed because something might never happen in an external way that would cause a person to change and a possibility for a better life might be lost. Marx followed after Hegel and Goethe but Tolstoy agreed more with Kierkegaard in his "view of life". Goethe may have been mocking the idea that the birth of