The individual does not relate himself to the ideal through the generation or the state or the century or the market price of human beings in the city where he lives-that is, by these things he is prevented from relating himself to the ideal-but relates himself to it even though he errs in his understanding of it.
A person may smile at this, but no one knows whether the smile will save or destroy, for if the smile contributes not to the opening of the individuality but to the closing of it, such a smile can cause irreparable harm.
Kierkegaard offered an avenue of hope for those who have anxiety and human nervousness near the end of this little book.
The anxious person stands at the crossroads and wonders which way to go.
During the stringing of the anchorages, one of the cables on the Brooklyn side broke loose, injuring two people.
These guides are called repentance and remorse.
With the help of Beka, Dylan leads a counter-rebellion on board Andromeda and tries to reach out to Harper, believing he still has good in him.
After their mission is complete, Dylan denies Tyr access to his cargo, which in turn causes Tyr to mistrust Dylan, and shows that his "little stunt" has proven that he is vulnerable.
If I were to say that to a third party, it no doubt would need an explanation, for it is readily understood that the pilot along the coast, the sentinel at the top of the tower, the lookout at the bow of a ship, and the robber in his lair sit and watch because there is something to watch for.
Or should there be a balance between the two? And he just puts the question out there as part of the "great dialogue of science" for consideration.