Stage One: Aesthetic
Kierkegaard was interested in aesthetics, and is sometimes referred to as the "poet-philosopher" because of the passionate way in which he approached philosophy. But he is often said to be interested in showing the inadequacy of a life lived entirely in the aesthetic level. Aesthetic life is defined in numerous different ways in Kierkegaard's authorship, including a life defined by intellectual enjoyment, sensuous desire, and an inclination to interpret oneself as if one were "on stage." There are many degrees of this aesthetic existence and a single definition is thus difficult to offer. At bottom, one might see the purely unreflective lifestyle. At the top, we might find those lives which are lived in a reflective, independent, critical and socially apathetic way. But many interpreters of Kierkegaard believe that most people live in the least reflective sort of aesthetic stage, their lives and activities guided by everyday tasks and concerns. Fewer aesthetically-guided people are the reflective sort. Whether such people know it or not, their lives are said to be ones of complete despair. Kierkegaard's author A is an example of an individual living the aesthetic life.
[edit] Stage Two: Ethical
The second level of existence is the ethical. This is where an individual begins to take on a true direction in life, becoming aware of and personally responsible for good and evil and forming a commitment to oneself and others. One's actions at this level of existence have a consistency and coherence that they lacked in the previous sphere of existence. For many readers of Kierkegaard, the ethical is central. It calls each individual to take account of their lives and to scrutinize their actions in terms of absolute responsibility.
"Judge Wilhelm," a pseudonymous author of Either/Or and the voice who defines the ethical consciousness, argues that the commitment to take responsibility for one's own choices must be made individually. To take responsibility for the various relationships in which an individual finds him- or herself is a possibility open to every human being, but it does not follow that every human being chooses to do so as a matter of course. The meaning of a person's life for Wilhelm depends on how she takes responsibility for her current and future choices, and how she takes ownership of those choices already made. For Wilhelm, the ethically-governed person takes responsibility for past actions, some good and some bad, seeks consistency, and takes seriously the obligation to live in a passionate and devoted way.
[edit] Stage Three: Religious
The ethical and the religious are intimately connected: a person can be ethically serious without being religious, but the religious stage includes the ethical. Whereas living in the ethical sphere involves a commitment to some ethical absolute, living in the religious sphere involves a commitment and relation to God.
The Kierkegaardian pseudonyms who speak of stage theory consider religion to be the highest stage in human existence. In one discussion of religious life, one of Kierkegaard's pseudonyms, Johannes Climacus, distinguishes two types within this stage, which have been called Religiousness A and Religiousness B. One type is symbolized by the Greek philosopher Socrates, whose passionate pursuit of the truth and individual conscience came into conflict with his society. Another type of religiousness is one characterized by the realization that the individual is sinful and is the source of untruth. In time, through revelation and in direct relationship with the paradox that is Jesus, the individual begins to see that his or her eternal salvation rests on a paradox—God, the transcendent, coming into time in human form to redeem human beings. For Kierkegaard, the very notion of this occurring was scandalous to human reason—indeed, it must be, and if it is not then one does not truly understand the Incarnation nor the meaning of human sinfulness. For Kierkegaard, the impulse towards an awareness of a transcendent power in the universe is what religion is. Religion has a social and an individual (not just personal) dimension. But it begins with the individual and his or her awareness of sinfulness.
