Søren Kierkegaard: The Unknown?

What, then, is the unknown? It is the frontier that is continually arrived at, and therefore when the category of motion is replaced by the category of rest it is the different, the absolutely different. But it is the absolutely different in which there is no distinguishing mark. Defined as the absolutely different, it seems to be at the point of being disclosed, but not so, because the understanding cannot even think the absolutely different; it cannot absolutely negate itself but uses itself for that purpose and consequently thinks the difference in itself, which it thinks by itself. It cannot absolutely transcend itself and therefore thinks as above itself only the sublimity that it thinks by itself. If the unknown (the god) is not solely the frontier, then the one idea about the different is confused with the many ideas about the different. The unknown is then in diaspora [dispersion], and the understanding has an attractive selection from among what is available and what fantasy can think of  (the prodigious, the ridiculous, etc.).
But this difference cannot be grasped securely. Every time this happens, it is basically an arbitrariness, and at the very bottom of devoutness there madly lurks the capricious arbitrariness that knows it itself has produced the god. If the difference cannot be grasped securely because there is no distinguishing mark, then, as with all such dialectical opposites, so it is with the difference and the likeness—they are identical. Adhering to the understanding, the difference has so confused the understanding that it does not know itself and quite consistently confuses itself with the difference. In the realm of fantastical fabrication, paganism has been adequately luxuriant.

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