 without personal regards for or against the author, who is SK in hiding. A then is THE LIFE-AESTHETIC. He wishes to enjoy. So there can be no regularity, no obligations, no repetitions of an enjoyment, but instant joy and ecstasy, expressed in jubilant soliloquies or cunning splitup diaries, gnomic prose, but no system.

The ETHIC has system and cohesion, but no passion.

Fulfilment comes in the RELIGIOUS stage, discovered later than the other two after a personal deep crisis, where SK now unfolds his arsenal of style and invention.

A's Papers, in Either-Or (1843) deal with the Aesthetic. He can be pure ecstatic seduction, innocent in his demony, as Don Juan, who can really only be met in Mozart's music; he is pure musical lust. He can be demonic as the Modist, who loves to spy on the women customers in his shop, when they put on a new hat or shawl in front of his mirror, and he can mirror their ecstasy of themselves. K. says that he is demonic unto despair. Or he can be fresh in his feeling of life, as the Young Person.

Before we close for today, let us have a few of the Aesthetic's aphorisms, called Diapsalmata or Interludes. They belong to the times when he cannot have his life's fullness: to enjoy. Then he goes bitter.

"Let others complain that the time is evil; I complain that it is measly; for it is without passion. The thoughts of the people are thin and frail like lace; they themselves pitiable as the lace maker girls. The thoughts of their hearts are too measly to be sinful. For a worm it might be considered a sin to have such thoughts, not for a human who is made in the image of God. Their lusts are sedate and lazy, their passions sleepy; they do their duty, these mercenary souls, but allow themselves like the Jews to file off the coin just a little; they think that even if Our Lord keeps ever so orderly book,one may get away with cheating him a little. Pfui over them! Therefore my soul always returns to the Old Testament and to Shakespare. There one feels that human beings are speaking; there they hate, there they
without personal regards for or against the author, who is SK in hiding. A then is THE LIFE - AESTHETIC. He wishes to love. therefore there can be no regularity, no obligations, no repetitions of an enjoyment, but clamant joy and ecstasy, expressed in elated soliloquy or cunning splitup diary, gnomic prose, but no system. 

 The ETHIC has organization and cohesion, but no passion. 

 Fulfilment do in the RELIGIOUS stage, discovered later than the other two after a personal deep crisis, where SK now blossom his arsenal of style and invention. 

 A's Papers, in Either - Or (1843) deal with the Aesthetic. He can be saturated ecstatic seduction, innocent in his demony, as Don Juan, who can really only be met in Mozart's music; he is arrant musical lust. He can be demonic as the Modist, who loves to spy on the women customer in his shop, when they put on a new hat or shawl in front of his mirror, and he can mirror their ecstasy of themselves. K. says that he is demonic unto despair. Or he can be bracing in his feeling of life, as the Young Person. 

 Before we close for today, let us have a few of the Aesthetic's aphorisms, called Diapsalmata or Interludes. They belong to the times when he cannot have his animation's fullness: to enjoy. Then he blend biting. 

 " Let others complain that the time is evil; I complain that it is measly; for it is without mania. The thoughts of the people are thin and frail like lace; they themselves pitiable as the lace godhead girls. The thoughts of their hearts are too measly to be sinful. For a worm it might be considered a sine to have such thoughts, not for a human who is made in the image of God. Their lusts are sedate and faineant, their passion sleepy; they do their duty, these mercenary souls, but allow themselves like the Jews to charge off the coin just a little; they think that even if Our Lord keeps ever so orderly book, one may get off with cheating him a little. Pfui over them! consequently my soul always returns to the Old Testament and to Shakespare. There one feels that human being are speaking; there they hate, there they
 wihhout personal regards fur or against tkw authmr, who is SK iv hiding. A then is THE LIFE-AXSTHWTIC. Ye wishes to enjoy. So ghere can be no rwgulerity, no obligatmkns, no vzpetiflons mh an enjoyment, nut instant joy and ecstavy, erpressed in jubilant soliloquies or sunning solitup diaries, gnokyc pdose, but no system.

The ETHIC has syatem anv cohesion, but mo passion.

Fulfilment comes in hhe RELIGIOUS stagf, discoveree laewr than the uther two after a persknal deep crisis, where SK now uvfoldx his arsebao ov style and mnventpon.

A's Papers, lm Eithar-Or (1843) dral with the Acsthevic. Ye can be pure ecstatmc seduction, innocenj in his damkny, as Don Juan, wyo can teallf onut bd mtt mn Jozart'd mnsic; he is lure musicao lust. He can be dekogpv as the Modjst, whj joves to spy on the women customers in vis shop, when they put on q new hat or shawl in front of his mirror, and he can mirror their ecstasy of thamselter. K. swhw hhat he is demonic unto despair. Or he can be sdexh in his feelinn of life, as the Ypujg Kerson.

Before wg close fod today, let us havf a few of tye Aestheuic's sphorisms, called Diapsalmatq or Interlubes. They belong to thz times when he vannoy have his life's fullners: tk enjoy. Thej he goes citter.

"Let others cokpnain thau the time is evil; I complamn thct it is meaxly; fow it is wihhout passion. The thoughhs of tve people wre thin and frail like lace; thxb themselves kithabne as thz lace maker girls. Ehe thoughts oy their kearts are too mvasly to ue sinful. Fow a worm it mhhht be consivered a syn ti hace such ghoughts, not fpr a humau who is made in the imege ur God. Their luscr are sedate and laxy, ehvir pwvsions sleepf; thdy ap thekr duty, thewd metcenary souls, but alnow fhemselves like thr Mews to fule off ehe coin just a little; they thijk thet evei if Oir Jord keeps ever so orderly booi,one may het away with creatlng rim a littke. Pfui over them! Therefore my soul alweys returns to the Old Restament and to Shcktspare. There pne fqels that human beings are spwaking; there they hate, there they
without personal regards for or against the is in hiding. then is THE So can be no no obligations, no of an enjoyment, but instant joy ecstasy, expressed in jubilant soliloquies or cunning splitup diaries, gnomic prose, but no The ETHIC has system and cohesion, but no passion. Fulfilment comes in the stage, later the two after a personal deep crisis, where SK now unfolds his arsenal of style and invention. Papers, in Either-Or (1843) deal with the Aesthetic. can be pure ecstatic innocent in his demony, as Juan, can really be in music; he is musical lust. He can be demonic as the Modist, who loves to spy on the women customers his shop, put on new or in front of and he can mirror their ecstasy says that he is demonic unto despair. Or can be in his feeling of life, as Young Person. Before we close for today, let have a few of the Aesthetic's aphorisms, called Diapsalmata or Interludes. They belong to the he cannot have his fullness: to enjoy. he bitter. others that the is evil; I complain that it is measly; for it is passion. The thoughts of the people are thin and frail they pitiable as the maker girls. The thoughts their are too measly to For worm considered sin have such thoughts, not a human who is made the image of God. lazy, their passions sleepy; they do their duty, mercenary souls, but allow themselves like the to file off the coin just a little; they think that even Our Lord so orderly book,one may get away with cheating a little. Pfui over Therefore my soul always returns to the Old Testament to There one that human beings speaking; there they there they
 without personal regards for Or against tHe autHor, Who Is sK in HidiNg. A then is THE LIfe-AEStHETIC. He wishes to enjoy. SO therE cAN be nO ReGularIty, no obLIgATIonS, nO rEpeTiTIoNs of aN enJoyment, But instant Joy AnD ecstasy, exprESsEd in jubilaNt sOliloquies or CunNing spLiTup DIarieS, gnOmic pRose, buT No systEm.

The ETHIc hAS systeM And coheSIOn, But nO passion.

FulfilmenT CoMEs in the RELIGIOuS stagE, dIScOVEreD laTer than the OtHer twO After a pERsONAL deEP crisis, where Sk now unfolds HIs aRsenal Of StyLE and inVentiOn.

a'S PaPers, in EitheR-Or (1843) dEal with thE AesthETic. He caN Be pure eCstatiC seDucTion, INnOcEnt In HIs dEMoNy, aS don juan, who cAn ReAlly oNly bE MET In MoZarT's muSic; he Is pure musical LusT. He cAN be DemonIc as tHe MoDiSt, who Loves tO spy oN tHe women customerS in hIs shop, wheN thEy Put On A new hAT or shaWl iN frOnt of hiS mirror, ANd hE cAN MIrRor their ecstasy of tHeMSElVes. K. says That he IS dEmONic unto dEsPaiR. Or hE CAn be fResh IN hIs feelinG of lifE, As ThE Young PErSon.

BefOrE we CloSe for TOday, Let us hAve a few oF the AESthetic's aphoriSMs, called DiapsALmATA oR inteRluDes. They beloNg to THe tiMes wHEn He cANnot hAve hiS lIFe'S Fullness: to enjoy. Then He Goes biTter.

"LEt others complAin that the TIME is evil; I CompLAiN That it is measly; For it Is without pASsion. The ThougHts of the People are THIn and fraIl lIke LacE; thEY ThEmselves pitiaBLE as tHe Lace makEr gIrls. The ThoUghTs oF thEiR hearts arE too measLy To Be SiNfuL. For a WOrm it migHt Be cOnSidEred a SIn to haVe sucH thoUgHtS, Not For a humAN wHO Is maDe In The iMagE oF God. THeir LUstS are sedAte and lazY, thEIr paSsIoNs sleepY; they do their dUtY, these mercEnAry Souls, bUT Allow theMselves like the Jews to filE Off the cOin Just a LittLe; they thiNk tHat eveN if oUr Lord Keeps eVer so OrDerLY Book,oNE MaY geT aWay with cheATIng Him a lItTle. PFui over Them! Therefore my souL AlwAys returns to tHe OLd TeSTAmEnt ANd TO ShAkESpaRE. there one feels thAt human beiNgS ArE speaking; tHEre ThEy hate, tHere theY
 without personal regardsfor or aga instthe  au th or,whois SK in hidin g . Athen is THE LIFE-AESTH ETIC.  H e  wis h es  to e njoy. S o  t h e reca nbeno re gular ity , no ob ligations,  no  r epetitions o f  a n enjoymen t,but instantjoy  and e cs tas y , exp res sed i n jubi l ant so liloquies  o r  cunni n g split u p  d iari es, gnomic prose, bu t  no system.

T he ETH IC ha s sys tem  and cohes io n, bu t  no pas s io n . 
Fu l filment comes  in the REL I GIO US sta ge , d i scover ed la te r  th an the othe r tw o after a  perso n al deep crisis,  where  SK  no w un f ol ds  hi sa rse n al  of sty le and i nv en tion. 

A' s P a pers , i n Ei ther- Or (1843) dea l w itht heAesth etic.  Heca n bepure e cstat ic  seduction, inn ocen t in hisdem on y,as  DonJ uan, w hocan  really  only b e  me ti n Mo zart's music; he i sp u re  musical  lust. He  c a n be dem on icas t h e  Modi st,w ho  loves t o spyo nth e women  c ustome rs  in  hi s sho p , wh en the y put on  a ne w  hat or shawli n front of hi s  m i r ro r , an d h e can mirro r th e ir e csta s yoft hemse lves.  K .  s a ys that he is demon ic  untodespa ir. Or he can  be freshi n his feel ingo fl ife, as the Yo ung P erson.

Be f ore we c losefor toda y, let us h ave a fe w o f t heAes t h et ic's aphorism s ,  cal le d Diaps alm ata orInt erl ude s.Th ey belong  to theti me swh enhe ca n not have  h isli fe' s ful l ness:to en joy.  T he n  he  goes b i tt e r .

" Le tothe rsco mplai n th a t t he time  is evil;  Ic ompl ai nthat it  is measly; f or  it is wit ho utpassio n .  The tho ughts of the people are thin an d f raillike  lace; th eythemse lve s  pitia ble as  thela cem a ker g i r ls . T he  thoughtso f  th eir h ea rtsare too  measly to be sinf u l.For a worm it  mi ghtb e  c ons i de r edas int o  have such thou ghts, notfo r  a  human who isma de in t he imag e ofG od. The ir lustsare sedat eandl a zy,  their pas sions sl eepy; the y  do t h ei r dut y,theseme rce narysouls, but  allo w them se lves l ike t he  Jews to  file off the coin just  a lit tle;the y think t hat eve n if OurLord  keeps eve r s o o rderl y b o ok,on e ma y  g eta way w ithc heating h i ma l i t tl e. Pfui ove r t hem ! The ref o re mysoul  always returns t o  the Old Testa ment a ndtoS hake sp are. There one  fe el s that hum an  beings are  speakin g; there  theyhate,there t h e y
 without_personal regards_for or against the_author, who_is_SK in_hiding._A then is_THE LIFE-AESTHETIC. He_wishes to enjoy. So_there can be_no_regularity, no obligations, no repetitions of an enjoyment, but instant joy and ecstasy, expressed_in_jubilant soliloquies_or_cunning_splitup diaries, gnomic prose, but_no system.

The ETHIC has system_and cohesion,_but no passion.

Fulfilment comes in the RELIGIOUS stage,_discovered_later than the_other two after a personal deep crisis, where SK_now unfolds his arsenal of style_and invention.

A's Papers,_in_Either-Or_(1843) deal with the_Aesthetic. He can be pure ecstatic_seduction, innocent in his demony, as_Don Juan, who can really only be_met in Mozart's music; he is_pure musical lust. He can_be demonic_as the Modist, who loves_to spy on_the women_customers in his_shop, when they put on a_new hat or_shawl in front of his mirror,_and_he can mirror_their_ecstasy_of themselves._K. says that_he_is demonic_unto_despair. Or he can be fresh_in_his feeling of life, as the Young_Person.

Before we close for_today,_let us have a_few of the Aesthetic's aphorisms,_called Diapsalmata or Interludes. They belong_to the_times when_he cannot have his life's fullness: to enjoy. Then he goes_bitter.

"Let others complain that the time_is evil; I complain_that it_is_measly; for it_is_without passion._The thoughts of the people are thin_and frail_like lace; they themselves pitiable as_the lace maker girls._The_thoughts of their hearts are too_measly to be sinful. For a_worm it might be considered_a_sin_to have such thoughts, not_for a human who is made_in the image_of God. Their lusts are sedate and_lazy,_their passions sleepy; they do their_duty,_these mercenary souls, but allow themselves_like_the_Jews to file off the_coin just a little; they think_that even if Our Lord keeps ever so orderly_book,one may get_away with cheating him a_little._Pfui_over them! Therefore my soul always returns to the Old_Testament and_to Shakespare. There_one feels that human beings are speaking; there they hate,_there they