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 Part II totally disregards this redeeming quality of the work. While speculative philosophy is largely groundless musings, even as observed by Kierkegaard himself, the method of dialectical observation/argument instills a marginal utility to this philosophical work. In other words, the discussion on despair is not simply random musings of a "philosopher," but an intelligent and grounded investigation into human psychology. On the other hand, part II enters back into the realm of random musings -- here we have Kierkegaard's personal views on sin and Christianity.
Augustine's discussion of Grace versus free will is especially interesting. There are several points in Augustine's arguments which rely on some sort of ambiguous, undefined concept to support a "we can't understand god" type of mentality. One prime example of this is Augustine's explication of the trinity. The trinity represents unity yet three distinct avatars of god. This understanding of the trinity is an amorphous understanding of omission. It runs something like this: we can't understand the trinity by human rationale, but through an intense and encompassing belief-investigation, we can come to terms with this seeming paradox.
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