 To solve this problem there must be a norm inherent in singularity itself, and, in his Concluding Unscientific Postscript, Kierkegaard tries to express such a norm in his claim that “subjectivity is the truth,” an idea that prefigures the existential concept of authenticity. Abraham has no objective reason to think that the command he hears comes from God; indeed, based on the content of the command he has every reason, as Kant pointed out in Religion Within the Limits of Reason Alone, to think that it cannot come from God. His sole justification is what Kierkegaard calls the passion of faith. Such faith is, rationally speaking, absurd, a “leap,” so if there is to be any talk of truth here, it is a standard that measures not the content of Abraham’s act but the way in which he accomplishes it. To perform the movement of faith “subjectively” is to embrace the paradox as normative for me, in spite of its absurdity, rather than to seek an escape from it by means of objective textual exegesis, historical criticism, or some other strategy for translating the singularity of my situation into the universal. Because my reason cannot help here, the normative appropriation is a function of my “inwardness” or passion. In this way I “truly” become what I nominally already am. To say that subjectivity is the truth is to highlight a way of being, then, and not a mode of knowing; truth measures the attitude (“passion”) with which I appropriate, or make my own, an “objective uncertainty” (the voice of God) in a “process of highest inwardness.”