Relevant bibliographies by topics / Kierkegaard, Søren, 1813-1855

Academic literature on the topic 'Kierkegaard, Søren, 1813-1855'

Author: Grafiati
Published: 4 June 2021
Last updated: 22 June 2024

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Journal articles on the topic "Kierkegaard, Søren, 1813-1855":

1

Nicolaisen, Ida. "Søren Kierkegaard - den nye udgave." Magasin fra Det Kongelige Bibliotek 26, no. 3 (April 27, 2013): 27–37. http://dx.doi.org/10.7146/mag.v26i3.66771.

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I februar 2013 afsluttedes den hidtil største – og eneste – samlede, kommenterede udgave af Søren Kierkegaards (1813-1855) trykte og utrykte skrifter, journaler, notesbøger og løse papirer samt breve og dedikationer efter 18 års arbejde i det til formålet af Danmarks Grundforskningsfond i 1994 oprettede Søren Kierkegaard Forskningscenter (SKC), ledet af direktør og dr.theol. Niels Jørgen Cappelørn, der i 2010 blev kaldet til et professorat i Kierkegaard-studier samtidig med, at Forskningscenteret blev indlejret i Det Teologiske Fakultet under Københavns Universitet. I 1999 oprettedes Fonden for Søren Kierkegaard Forskningscenteret, der har været forestået af en bestyrelse,1 udpeget af Grundforskningsfonden, hvori dekanen for Københavns Universitets Teologiske Fakultet og direktørerne for Det Kongelige Bibliotek og Det Danske Sprog- og Litteraturselskab har været udpeget. På Søren Kierkegaards 200 års fødselsdag d. 5. maj afsluttedes Fondens virke med en overdragelse af den trykte udgave af Søren Kierkegaards Skrifter (kaldet SKS-B), der i 55 bind udkom på Gads Forlag 1997-2013, og rettighederne til den til Københavns Universitet og af den elektroniske (kaldet SKS-E), se <sks. dk>, til Det Kongelige Bibliotek. Ved overrækkelsen i Universitetets festsal holdt bestyrelsens formand Ida Nicolaisen nedenstående overrækkelsestale, der skildrer arbejdet i historisk og nutidigt perspektiv.
2

Da Silva, Carlos Campêlo. "Compêndio Kierkegaard." Reflexão 43, no. 2 (May 10, 2019): 329. http://dx.doi.org/10.24220/2447-6803v43n2a3769.

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Nos dias 27, 28 e 29 de maio de 2013, diversos pesquisadores brasileiros seguiram rumo à Universidade do Rio dos Sinos (Unisinos), no Rio Grande do Sul, para se unirem a outros pesquisadores estrangeiros a fim de comemorar o bicentenário de nascimento do filósofo Søren Aabye Kierkegaard, nascido em 5 de maio de 1813 e falecido em 11 de novembro de 1855.
3

Maciel, Gilson Mendes. "ENTRE SER E PENSAR NO PÓS-ESCRITO CONCLUSIVO NÃO CIENTÍFICO ÀS MIGALHAS FILOSÓFICAS DE KIERKEGAARD." PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 3, no. 5 (September 12, 2014): 139–54. http://dx.doi.org/10.26512/pl.v3i5.11589.

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O presente artigo discute a relação entre ser e pensar, na obra filosófica Post-Scriptum conclusivo não científico às Migalhas filosóficas, concluída em 1846, por Søren Kierkegaard (1813-1855). A intenção é investigar o conceito de verdade, considerando uma possível adequação entre pensamento e ser, bem como apresentar o lugar do pensamento do dinamarquês enquanto modo singular de filosofar, no interior de sua crítica aos sistemas filosóficos.
4

Rossatti, Gabriel Guedes. "Apontamentos acerca do conceito de modernidade nos escritos de Kierkegaard." Revista de Filosofia Moderna e Contemporânea 2, no. 1 (September 29, 2014): 54–71. http://dx.doi.org/10.26512/rfmc.v2i1.12384.

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Busca-se neste artigo fazer alguns breves apontamentos acerca do conceito de modernidade na obra do pensador dinamarquês Søren Kierkegaard (1813-1855). Com efeito, argumentarei que ainda que tal conceito não esteja presente em sua produção enquanto tal, sua presença, não obstante, se faz sentir de diversas maneiras, o que, por sua vez, faz de sua produção um dos constructos teóricos mais importantes em termos de uma reflexão crítica acerca desse mesmo tema.
5

Sousa, Leonardo Silva. "Do desespero à fragmentação da vida:." Trilhas Filosóficas 12, no. 2 (March 28, 2020): 75–87. http://dx.doi.org/10.25244/tf.v12i2.304.

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Uma análise do problema do “eu” aproximando os autores Søren Kierkegaard (1813-1855) e Mário de Sá-Carneiro (1890-1916), apresentando a experiência do desespero e da dispersão. Para esta atividade, recorre-se-á a obra O desespero humano (1849) do autor dinamarquês e A confissão de Lúcio (1913), narrativa do escritor modernista. O objetivo do presente artigo é exercitar a interdisciplinaridade entre a filosofia e a literatura, campos que dialogam a respeito da existência.
6

Tórma, Alan David dos Santos. "CATEGORIA DO INDIVÍDUO COMO DECISIVA PARA A CRÍTICA KIERKEGAARDIANA À CRISTANDADE." PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 2, no. 3 (September 3, 2013): 80–96. http://dx.doi.org/10.26512/pl.v2i3.11549.

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O presente artigo é resultado de um projeto de pesquisa no qual a figura central é o pensador dinamarquês Søren Aabye Kierkegaard (1813-1855), o qual se instaura no âmbito de uma ampla crítica à cristandade de seu tempo e, de modo mais geral, ao cristianismo e ao que é ser cristão. Kierkegaard está inserido em um contexto pós-hegeliano, romperá com principalmente a dialética e a lógica inerentes ao legado de Hegel. Ao que irá se contrapor em sua obra O Instante, evocando a precedência da categoria do Indivíduo e do pessoal ao oficial, como decisivo para dirimir a ilusão da cristandade.
7

Pacheco, Deise Abreu, and Lucas Piccinin Lazzaretti. "O cultivo da arte dramática: A partir da filosofia existencial kierkegaardiana." Urdimento - Revista de Estudos em Artes Cênicas 3, no. 42 (December 13, 2021): 1–27. http://dx.doi.org/10.5965/1414573103422021e0206.

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O presente artigo pretende analisar de que maneira as reflexões do filósofo dinamarquês Søren Kierkegaard (1813-1855) sobre a relação entre comunicação e existência podem servir como base conceitual para se desenvolver uma consideração a respeito do cultivo da arte dramática. Opondo as formas comunicativas objetivas àquelas da subjetividade, Kierkegaard vale-se do conceito de primitividade como forma de indicar um modo de ser em que os indivíduos se encontram diante do fenômeno de suas próprias existências. Utilizando reflexões teórico-práticas em pedagogia do teatro de Stanislávski, Knebel e Ward, buscaremos indicar como essa abordagem kierkegaardiana permite compreender o cultivo da arte dramática sob uma ótica existencial-comunicativa.
8

Teixeira, Natalia Mendes. "Ou Kierkegaard ou Marx? O falso dilema e a relação historicamente evitada." Revista Perspectiva Filosófica - ISSN: 2357-9986 48, no. 2 (November 1, 2021): 151. http://dx.doi.org/10.51359/2357-9986.2021.249087.

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Não obstante terem sido contemporâneos e compartilharem algumas das principais premissas do jovem-hegelianismo, o dinamarquês Søren Kierkegaard (1813-1855) e o jovem Karl Marx (1818-1883) são canonicamente lidos como filósofos de projetos radicalmente opostos. Como afirmara Agnes Heller, a famosa aluna de Lukács, precisamos escolher “ou Kierkegaard ou Marx” (Crítica de la ilustración, 1984). Essa tese foi difundida a partir de Adorno em Kierkegaard: a construção do estético (1926) e criticada por Löwith em De Hegel a Nietzsche (1953). A origem do desacordo está na aparente inescrutabilidade da própria posição política de Kierkegaard que para o primeiro é conservadora, e para o segundo é crítica. Nossa hipótese de trabalho é que se Karl Löwith comete equívocos especialmente metafilosóficos, Adorno está longe de ter interpretado Kierkegaard com justiça e, portanto, a relação historicamente evitada entre os dois hegelianos críticos precisa de mais uma camada de verniz interpretativo.
9

Kierkegaard, Søren. "Carta del 1 de agosto de 1835. Gilleleje, Dinamarca." Open Insight 4, no. 5 (January 1, 2013): 9–18. http://dx.doi.org/10.23924/oi.v4i5.62.

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Søren Kierkegaard (1813-1855) –filósofo, teólogo, escritor y contestatario de su tiempo–, conocido como el padre del existencialismo, es autor de una extensa obra que hasta nuestros días es de gran relevancia: el por qué y el para qué de la existencia han sido, son y serán cuestiones casi inherentes al ser humano. En el caso de Kierkegaard, encontramos que muchos de los conceptos tratados en sus obras se hallan ya presentes en los escritos de juventud, en forma de borradores, cartas o anotaciones en su diario personal. Un texto que resulta muy interesante, en relación con las preocupaciones existenciales de Kierkegaard, es el que se encuentra en los papeles de 1835 con el encabezado “Gilleleje, 1 de agosto de 1835” (I A 75). Se trata de uno de los primeros bosquejos de lo que sería un eje fundamental de su pensamiento: la búsqueda de la interioridad, la verdad subjetiva, esa verdad por la cual uno quiere vivir y morir. Se presenta en este dossier la traducción hecha por María J. Binetti del texto aludido: “Gilleleje, 1 de agosto de 1835”, que se encuentra en Søren Kierkegaard. Los primeros diarios, Volumen I, 1834-1837, Universidad Iberoamericana, México, 2011.
10

Silva, Gabriel Ferreira da. ""O QUE NOSSO TEMPO MAIS PRECISA": KIERKEGAARD E O PROBLEMA DAS CATEGORIAS NA FILOSOFIA DO SÉCULO XIX." Kriterion: Revista de Filosofia 58, no. 137 (August 2017): 333–50. http://dx.doi.org/10.1590/0100-512x2017n13706gfs.

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Resumo: Nos últimos anos, a literatura acerca da filosofia do século XIX tem apresentado uma reavaliação, tanto no que diz respeito a seus problemas e movimentos, quanto ao papel de determinados filósofos no interior daquele panorama. Com o objetivo de evidenciar a contribuição empreendida pelo filósofo dinamarquês Søren Kierkegaard (1813-1855) ao contexto geral da virada anti-Hegel em meados daquele século, este artigo analisa os problemas referentes às categorias como loci da tese idealista da unidade entre lógica e ontologia a partir da crítica kierkegaardiana e de seu tratamento de tais problemas.
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Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Kierkegaard, Søren, 1813-1855":

1

Backhouse, Stephen Grahame. "Completing the vision : Søren Kierkegaard's pseudonymous texts and Attack upon Christendom." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79821.

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Soren Kierkegaard's final Attack upon Christendom marks the common culmination of three of the most important themes evident in his earlier, pseudonymous books, namely the 'Leap', the 'Offence' and 'Indirect Communication.' Modern critical scholarship tends to take one of two approaches. Either Attack is dismissed as a deviation from Kierkegaard's previous writing, or Attack is read without sufficient regard for its dependence upon what has come before. Both approaches make an aberration out of the final work. This thesis proposes that reading Attack in light of its proper relation to the pseudonymous writings offers a more complete picture of the dialectical shape and development of Kierkegaard's thought. Employing Plato's analogy of the Cave in Republic as a hermeneutical tool, the thesis proposes an analogous 'ascent' in the pseudonyms out of the 'cave' of Christendom towards a vision of authentic Christianity. By the same analogy Kierkegaard completes the trajectory under his own name by a 'descent' from his vision back into the practical world of public engagement with his Attack. The thesis investigates the three key themes of Kierkegaard's oeuvre as they develop throughout the literature and are brought to fruition in Attack upon Christendom, and devotes a chapter each to the 'Leap', the 'Offence' and 'Indirect Communication'.
2

Butta, Glenn Mark. "Søren Kierkegaard and Jude 3 : contending earnestly for the faith." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683178.

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3

Pons, Eric. "La réception de Kierkegaard dans les pays anglo-saxons." Paris 1, 2004. http://www.theses.fr/2004PA010626.

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Le présent travail vise à étudier selon une perspective philosophique l'influence de Kierkegaard (1813-1855) dans les pays anglo-saxons. Nous avons travaillé à décrire et analyser les principales transformations par lesquelles passe une oeuvre en s'inscrivant dans des formes d'expression et des cultures étrangères à son contexte initial. L'examen des écarts entre les traditions kierkegaardiennes anglo-saxonnes d'une part, et françaises d'autre part - les deux étant rapportées à l'héritage danois et plus largement, à l'héritage scandinave - donne à mieux voir la teneur proprement philosophique de l'œuvre kierkegaardienne de référence. Notre démonstration s'articule en huit chapitres traitant chacun d'une époque décisive des études kierkegaardiennes. Un siècle et demi environ de recherches kierkegaardiennes est ainsi à la fois mis historiquement en perspective et éclaire conceptuellement.
4

Goepfert, Marie-Bernard. "Esthétique et absolu chez Kierkegaard : une esthétique du don en dialogue avec l'esthétique contemporaine." Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10042.

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Cette étude aborde la possibilité et l'intérêt, dans le débat contemporain, d'une esthétique fondée sur la reconnaissance d'une transcendance de l'absolu, en particulier pour la question du sens existentiel de l'art, et cherche chez Kierkegard les fondements d'une telle esthétique. Elle montre qu'il existe bien une esthétique kierkegaardienne, centrée sur les notions de beauté et de sublimité et s'épanouissant dans la notion d'esthétique existientielle, mais toujours située en référence à l'absolu transcendant. Cette référence offre un fondement solide à la critique contemporaine de l'essentialisme esthétique, mais évite les apories liées à une remise en cause de l'identité même de l'art. Elle donne surtout une vision existentielle de l'art et de l'esthétique, ainsi que les bases d'une étique de l'esthétique, centrée sur l'authenticité d'une relation de sujet à sujet.
5

Métivier, Francis. "Le concept d'amour chez Søren Kierkegaard : la fondation de l'existence comme drame." Paris 4, 1998. http://www.theses.fr/1998PA040132.

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L'amour est marqué du saut du paradoxe dans une vie qui réclame de satisfaire tour à tour trois exigences opposées, celle du plaisir instantané de l'esthétique, celle du devoir éthique des époux, celle de la foi religieuse en l'éternel. L'amour est un miroir, un atome, de l'existence. Son drame fondamental se décline autour du rapport antinomique entre une subjectivité qui tient du pathos et cette même subjectivité qui tient d'une nature dialectique. L'alternative existentielle de l'amour provoque ainsi la dialectique existentielle de l'amour. L'acte de l'existence et de l'amour est double, pathétique et naturel, dialectique et artistique, là où la dramatisation est revanche de l'homme sur la donne existentielle. Mais l'amour divin est toujours premier, préétabli, et fait du rapport d'amour un rapport à trois, ou entrent en jeu le moi et le prochain, envers l'amour qui est de toute éternité. L'amour à deux est instable ; l'amour divin est guidé par la permanence. Ainsi est christ qui aime universellement et sans distinction ; ainsi est l'homme-dieu qui, par son imitation poétique et existentielle de l'amour de dieu, s'en rapproche. L'amour de dieu est création, l'amour de l'homme est imitation. L'amour du prochain est le même pour tous, quand l'amour strictement humain reste de l'ordre de la prédilection voire de l'intérêt rationnel et vaniteux. La foi, toujours édifiante dans ces actes, nous enseigne que l'amour ne réfléchit pas, n'hésite pas, n'attend pas
Love is marked with a paradox as life requires to satisfy three opposing demands, each in its turn: the instantaneous pleasure of esthetics, the ethical duty of the married couple, and the religious faith in the eternal. Love is a mirror or an atom of existence. Its fundamental drama deals with the antinomic relation between a subjectivity linked to pathos and this same subjectivity linked to a dialectical nature. Thus the existential alternative of love causes its existential dialectics. The act of existence and love is a double one, pathetic and natural, dialectic and artistic, where drama is the revenge of man against existential data. But divine love always comes first and is pre-established, so that it turns the relation of love into a three way relation where one can find both one's self and one's neighbor, each being related to love which is for all eternity, the love between two people is unstable, whereas divine love is guided by permanence. So is Christ who loves universally and without distinction; so is man-god who comes closer to god through the poetical and existential imitation of his love. God's love is creation; man's love is imitation. The love of one's neighbor is the same for all whereas strictly human love is only fondness, or even vain and rational interest. Faith, which is always edifying in these acts, teaches us that love neither thinks, hesitate, nor wait
6

Valcourt-Blouin, Maxime. "Primitivité et subjectivité chez Sören Kierkegaard : étude sur la logique d'un discours philosophique." Master's thesis, Université Laval, 2016. http://hdl.handle.net/20.500.11794/27316.

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Le présent travail aborde l'oeuvre de Kierkegaard sous l'angle de deux notions qui y sont présentes, la primitivité et la subjectivité. Pour ce faire, une analyse de l'imagination et de la passion, de leurs diverses fonctions et de leurs rapports mutuels s'avère nécessaire dans la mesure où la primitivité et la subjectivité sont reliées dans le corpus kierkegaardien à ces deux facultés humaines. Prenant pour point d'appui notre analyse de ces deux notions, nous chercherons à rendre compte de leur présence dans trois facettes complémentaires de la création philosophique de Kierkegaard : sa conception des stades de l'existence, sa théorie de la communication et la mise en oeuvre de cette théorie dans ses écrits. Puisque la primitivité et la subjectivité sont « possibilités de l'esprit », qu'elles rendent possible l'existence spirituelle, notre travail se veut donc une analyse du discours kierkegaardien dans sa manière de comprendre l'être humain comme un être à la fois cognitif et affectif, ces deux dimensions de l'être humain étant cruciaux pour comprendre comment celui-ci atteint l'existence humaine et chrétienne authentiques.
The present work addresses Kierkegaard's oeuvre from the angle of two notions present in it, primitivity and subjectivity. To do so, an analysis of imagination and passion, of their various functions and of their mutual relations proves itself necessary to the extent that primitivity and subjectivity are linked in the kierkegaardian corpus to these two human faculties. Taking as fulcrum our analysis of these two notions, we shall seek to give an account of their presence in three complementary facets of Kierkegaard's philosophical creation : his conception of the stages of existence, his theory of communication and the application of this theory in his writings. Since primitivity and subjectivity are "possibilities of spirit", since they make spiritual existence possible, our work seeks to be an analysis of the kierkegaardian discourse in its way of understanding humans as both cognitive and affective, these two dimensions of humans being crucial for understanding how they access authentic human and Christian existence.
7

Negele, Laetitia. "Les Rapports dialectiques du stade esthétique et du stade religieux dans l'oeuvre de Søren Kierkegaard." Université Marc Bloch (Strasbourg) (1971-2008), 2007. https://publication-theses.unistra.fr/public/theses_doctorat/2007/NEGELE_Laetitia_2007.pdf.

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L’œuvre de Soren Kierkegaard (Copenhague 1813-1855) se construit autour des concepts clefs d’existence, de subjectivité et de vérité. Dans cette étude, nous nous intéresserons plus particulièrement à sa pensée des stades d’existence. Ils incarnent les différentes possibilités de vie s’offrant à l’individu. Exister revient toujours à se situer soit dans le stade esthétique, soit dans l’éthique, soit dans le religieux. Kierkegaard considère l’existence esthétique comme la plus éloignée de l’existence religieuse. Pourtant, malgré les différences qui les séparent, une certaine ambiguïté subsiste entre elles. C’est pourquoi, notre réflexion nous amènera à nous interroger plus précisément sur les rapports existant entre les stades esthétique et religieux, mais aussi sur les relations qu’entretient ce type de dialectique proprement existentielle avec le modèle hégélien de la dialectique spéculative
Soren Kierkegaard (Copenhaguen 1813-1855) work refers to a few concepts, the Existence, the Subjectivity and the Truth. In this work, we drew a particular attention to the stages of the Existence. They stand for the various possible life offered to an individual being. Thus, existing means belonging either to the aesthetic, the ethical or the religious stage. Kierkegaard considers that the aesthetic Existence differs the most from the religious one. However, despite their differences, the ambiguity somehow remains. Hence, we will question the relation between the aesthetic and the religious stages, as well as the relation of such a purely existencial dialectics with the speculative dialectics of the Hegelian model
8

Hjertström, Lappalainen Jonna. "Den enskilde : en studie av trons profana möjlighet i Sören Kierkegaards tidiga författarskap /." Stockholm : Thales, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8528.

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Castanha, Ruth Faria da Costa. "Direito e Angústia em Søren Kierkegaard: diálogos com o tempo presente." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/20916.

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The present master’s dissertation is the result of the anguish caused by the Kierkegaardian thought regarding the law and reality of the legal world. The chosen subject speaks in a transversal way with several law trades, mainly with the law philosophy, in which the debate is centralized; easily gets through the Legal Sociology, Psychology and Religious Studies. However, with kindness, invites the Theology to take the floor and to speak side by side with the Law. The theme, from the point of view proposed, wasn’t much explored in the scientific field, that’s why stands out its importance on the comprehension of the anguish which bothers and moves that one that seeks for the correct interpretation of the law. For the sake of debate, we have appropriated of the anguish concept contained in the oeuvre from the Danish author Sören Kierkegaard of various legal aspects concerning what would be the law and its subject
A presente dissertação de mestrado é fruto da angústia causada pelo pensamento kierkegaardiano em face do direito e da realidade do mundo jurídico. O tema escolhido dialoga de maneira transversal com diversos ramos do direito, precipuamente, com a filosofia do direito, em que está centrado o debate; transcorre tranquilamente a Sociologia Jurídica, a Psicologia e as Ciências da Religião. Porém, com carinho, convida a Teologia a assumir a tribuna e discursar lado a lado com o Direito. A temática, sob a ótica ora proposta, foi pouco explorada no campo científico, por isto destaca-se a sua importância na compreensão da angustia que incomoda e move aquele que busca a justa interpretação da lei. Para o debate, nos apropriamos do conceito de angústia contido na obra do autor dinamarquês Sören Kierkegaard de diversas vertentes jurídicas a respeito do que seria o direito e de seu objeto
10

Zelada, Pierrend Manuel Andrés. "El instante eterno del sujeto : individuo y temporalidad en la subjetividad Kierkegaardiana." Master's thesis, Pontificia Universidad Católica del Perú, 2015. http://tesis.pucp.edu.pe/repositorio/handle/123456789/6687.

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Hace algún tiempo ya, decidimos, con un grupo de amigos, formar un círculo de lectura sobre Kierkegaard. Elegimos, para nuestro propósito, El instante. La elección fue motivada por lo seductor del título que a unos evocaba reflexiones sobre la naturaleza de la temporalidad al estilo de Heidegger o Agustín y a otros, más familiarizados con el pensamiento del danés, prometía una discusión sobre la importancia de la acción presente -donde "instante" podía interpretarse como un "¡ya!"- articulada en alguna propuesta ética. En razón de estas expectativas, el libro resultó bastante desilusionante: si bien se tematizaban tanto la temporalidad como la acción, la discusión presentada se enmarcaba en el ámbito de la religión y valores cristianos, y parecía dirigirse al individuo sin ninguna mediación del ámbito social.
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Books on the topic "Kierkegaard, Søren, 1813-1855":

1

Gardiner, Patrick L. Kierkegaard. Oxford: Oxford University Press, 1988.

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George, Pattison. Kierkegaard and the crisis of faith: An introduction to his thought. London: SPCK, 1997.

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Ahn, Stephan. Søren Kierkegaards Ontologie der Bewusstseinssphären: Versuch einer multidisziplinären Gegenstandsuntersuchung. Münster: Ugarit-Verlag, 1997.

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Anderson, Albert. Kierkegaard: A brief overview of the life and writings of Søren Kierkegaard, 1813-1855. Minneapolis, Minn: Lutheran University Press, 2010.

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W, Conway Daniel, and Gover K. E, eds. Søren Kierkegaard: Critical assessments of leading philosophers. London: Routledge, 2002.

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Czakó, István. Geist und Unsterblichkeit: Grundprobleme der Religionsphilosophie und Eschatologie im Denken Søren Kierkegaards. Berlin: De Gruyter, 2015.

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Garff, Joakim. Søren Kierkegaard: A biography. Princeton, N.J: Princeton University Press, 2005.

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1942-, León Céline, and Walsh Sylvia 1937-, eds. Feminist interpretations of Søren Kierkegaard. University Park, Pa: Pennsylvania State University Press, 1997.

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Jørgen, Bukdahl. Søren Kierkegaard and the common man. Grand Rapids, MI: William B. Eerdmans, 2001.

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Aage, Jørgensen. Søren Kierkegaard literature, 1956-2006: A bibliography. Copenhagen: Søren Kierkegaard Research Centre, 2009.

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Book chapters on the topic "Kierkegaard, Søren, 1813-1855":

1

Hughes, Carl S. "Søren Kierkegaard (1813–1855)." In Nineteenth-Century Lutheran Theologians, 231–54. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666551307.231.

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Brake, Matthew. "Albert Anderson, Kierkegaard: A Brief Overview of the Life and Writings of Søren Kierkegaard, 1813–1855,." In Kierkegaard Secondary Literature, 5–7. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315234670-2.

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Matuštík, Martin Beck. "Søren Kierkegaard (1813–1855)." In The Cambridge Habermas Lexicon, 590–92. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781316771303.164.

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Antonio, Edward P. "Søren Kierkegaard (1813-1855)." In Empire and the Christian Tradition, 295–308. Fortress Press, 2007. http://dx.doi.org/10.2307/j.ctv1hqdj3m.26.

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Swensen, David, Howard Hong, and Walter Lowrie. "Søren Kierkegaard (1813-1855)." In European Existentialism, 31–72. Routledge, 2018. http://dx.doi.org/10.4324/9781351311168-2.

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Mooney, Edward F. "Søren Kierkegaard (1813–1855)." In Religion and European Philosophy, 159–72. Routledge, 2017. http://dx.doi.org/10.4324/9781315642253-15.

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hannay, Alastair. "Søren Aabye Kierkegaard (1813–1855)." In The Philosophers Introducing Great Western Thinkers, 149–56. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198238614.003.0018.

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Abstract Danish writer and social critic widely credited with setting the stage and providing the conceptual tools for modem existentialism. Kierkegaard was also one of Hegel’s most devastating critics. The formative years in Copenhagen were marked by personal dependence on an oppressively religious father and by the deaths, before he reached the age of 21, of his mother and five of the family of seven of which he was the youngest.
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"1. Completion Søren Kierkegaard (1813–1855)." In Last Works, 4–27. Yale University Press, 2019. http://dx.doi.org/10.12987/9780300231427-003.

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Kierkegaard, Søren. "The Many Faces of an Author." In The Many Faces of Philosophy, 345–55. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195134025.003.0028.

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Abstract Intending to become a pastor, Søren Kierkegaard (1813–1855) studied theology at the University of Copenhagen. When he became estranged from the established Lutheran Church of Denmark, he abandoned that ambition. After scandalizing Copenhagen society by abruptly breaking his engagement to the daughter of a high-ranking civil servant, he presented himself as an extravagant and dissolute young man about town. As he found himself increasingly absorbed in his philosophic work, he retreated from society and became an eccentric recluse. Many of his books were written in a variety of pseudonyms, each in a distinctive style, suited to represent a particular perspectival point of view. In Either/Or: A Fragment of Life (1843) he described three modes of existence: that of an aesthete, a Don Juan of experience, absorbed in the appreciation of the pleasures of the present moment; that of a Kantian moralist, focused on the duties of a consistently unifiedlife; and that of a simple, sincere Christian, an authentic man of faith. In Concluding Un\scientific Postscript (1846), Kierkegaard contrasts “naturalized or rationalized religion” that connects religion with ethical life and establishes an unproblematic relation to divinity, with “transcendent” religion that finds faith unreachable by reason. Fear and Trembling (1843) and Sickness unto Death (1844) portray the haunting sense of uncertainty, anxiety and despair of the religious person who no longer believes in a rational account of the relation between God and humankind. Philosophic Fragments (1844) develops Kierkegaard’s version of Plato’s paradox: if we intuitively grasp the truths of religion, we seem not to need revelation or the mediation of Christ the Teacher? If we do not, we cannot understand revealed truth. Unlike Plato, Kierkegaard refuses to resolve the paradox.
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Giorgi-Guarnieri, Debbie, and Michael A. Norko. "Stalking: Introduction, Definition, and Epidemiology." In Stalking. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780195189841.003.0007.

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The 1990s witnessed the emergence of stalking as a new social construct that was recognized through the development of antistalking statutes. Simultaneously, stalking received widespread attention in the popular news media and in scholarly works by mental health professionals. Considerable variation exists among the legal, clinical, and research definitions of stalking. Large-scale epidemiological studies, conducted in Australia, Great Britain, and the United States, suggest that stalking is a relatively common behavior. Women have an 8–33% lifetime risk of being the victim of stalking, depending on the definition. For men, the lifetime risk is 2–7%. Studies on the epidemiology of stalking violence give a wide range of results: 3–46% of stalkers progress to violence. Higher rates of stalking have been reported among some populations, including college students, mental health clinicians, and celebrities. Female stalkers differ from male stalkers in their motivations and target populations. Finally, children and adolescents also exhibit stalking behaviors outside of normal developmental behaviors. Behavior patterns that we now call “stalking” have been described for thousands of years. Hippocrates, Galen, Plutarch, and various physicians of the Middle Ages described these behaviors (Lloyd-Goldstein, 1998). In 1837, Esquirol differentiated erotomania and nymphomania (Esquirol, 1838/1965). Both Kraepelin (1921/1976) and de Clérambault (1921) described erotomania in the 1920s. Classic literature provides several historical instances of what appears to be stalking. It has been argued that Shakespeare’s last 25 sonnets reflect his obsessional attachment and spurned pursuit of the “dark lady,” with evidence of obscenities, threats, paranoia, and irrationality (Skoler, 1998). Mullen, Pathé, and Purcell (2000) describe evidence of behaviors typical of stalkers in the lives and written works of Italian poets Danté Alighieri (1265–1321) and Petrarch (1304–1374), and the philosopher Søren Kierkegaard (1813–1855). Louisa May Alcott’s first novel, A Long Fatal Love Chase, written in 1866 but discovered and published in 1993, tells the story of a young woman pursued with increasing anger, resentment, and ultimately violence by the husband she left (Mullen et al., 2000). Two of the late twentieth century’s most notorious forensic psychiatric cases arose from the mental problems and violent behavior of stalkers.

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