Journal articles on the topic 'Kierkegaard'
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1
Thomassen, Bjørn. "Stadier på sociologiens vej. Søren Kierkegaard og samfundsvidenskaberne." Dansk Sociologi 26, no. 3 (September 2, 2015): 79–100. http://dx.doi.org/10.22439/dansoc.v26i3.5055.
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Denne artikel skitserer Kierkegaards indflydelse på sociologien i det 20. århundrede. Med udgangspunkt i den ungarske sociolog Arpad Szakolczais metodiske begreb om sociologiens ”baggrundsfigurer”, argumenteres det, at Kierkegaard ofte har udøvet en ”skjult”, men afgørende indflydelse på en lang række tænkere inden for den klassiske sociologi, såsom Simmel, Mannheim, Weber, Adorno og Frankfurterskolen. I forlængelse heraf argumenteres det, at Foucaults sene forfatterskab udviklede sig i en intim dialog med Kierkegaards skrifter. Derfor bør Kierkegaard også anerkendes som en nøglefigur for den kritiske teori. Artiklen har som overordnet mål at klargøre Kierkegaards relevans for den sociologiske teoridannelse og den nutidige samfundsforståelse.
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Bjørn Thomassen: Stages on Sociology’s Way: Søren Kierkegaard and the Social Sciences
The aim of this article is to ascertain Kierkegaard’s relevance for sociological theory formation as well as diagnostic understandings of contemporary society. The article surveys Kierkegaard’s influence on sociology in the 20th century. Drawing on the Hungarian sociologist Arpad Szakolczai’s methodological concept of ”background figures”, it argues that Kierkegaard has often exercised a ”hidden” but decisive influence on a series of thinkers in classical sociology, including Simmel, Mannheim, Weber, Adorno and the Frankfurt school. The article also argues that Foucault’s late authorship developed in an intimate dialogue with Kierkegaard’s writings. For these reasons, Kierkegaard must also be recognized as a key figure for critical theory.
Keywords: Kierkegaard, Mannheim, Simmel, Weber, Foucault, critique.
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Schreiber, Gerhard. "Kierkegaards Auseinandersetzung mit Magnús Eiríksson: Werkstattbericht und Übersetzung." Kierkegaard Studies Yearbook 29, no. 1 (January 1, 2024): 229–65. http://dx.doi.org/10.1515/kierke-2024-0012.
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Abstract Among the many discussions Kierkegaard had with his Copenhagen contemporaries, his dispute with the Icelandic theologian Magnús Eiríksson over Kierkegaard’s theory of faith is particularly noteworthy. In the various drafts that Kierkegaard developed in response to Eiríksson’s critique, one finds insightful remarks not only on „the absurd“ and „the paradox“ as foundational concepts of Kierkegaard’s theory of faith, but also on the different perspectives of the various pseudonyms in this respect within the intricate tapestry of his writings. Notably, these drafts were omitted from the authoritative Danish edition of Kierkegaard’s works, Søren Kierkegaards Skrifter (SKS), and have remained largely untranslated into other languages. In this workshop report, Kierkegaard’s drafts are made accessible and presented in their entirety for the first time in German translation.
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BOWDITCH, ISOBEL. "Inter et Inter: A Report on the Metamorphosis of an Actress." PhaenEx 4, no. 1 (May 5, 2009): 30. http://dx.doi.org/10.22329/p.v4i1.611.
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In 1847, Johanne Luise Heiberg, a thirty-year old Danish actress and friend of Søren Kierkegaard, performed the role of Juliet in Shakespeare’s Romeo and Juliet in the Copenhagen theatre. She had played Juliet once before, aged 16, and it was this first performance which helped to launch her prestigious career. The 1847 performance prompted Kierkegaard to write an article for the newspaper Fædrelandet, called 'The Crisis and a Crisis in the Life of an Actress' under the name of Inter et Inter. Its publication contradicted Kierkegaard’s resolve to cease his literary authorship and to write directly under his own name as a religious author.
This essay shows what was at stake for Kierkegaard in publishing 'The Crisis and a Crisis in the Life of an Actress' and its pivotal status for him both as a writer and a Christian. Both ‘crises’ of the title refer to a metamorphosis as a return to ‘the beginning’ effected through a series of elliptical characters: the actress, Juliet, Inter et Inter, Kierkegaard himself and the reader. Kierkegaard’s commentary on Frau Heiberg’s performance of Juliet brings together categories of repetition and anxiety in order to understand how “the metamorphosis of the actress” is effected as a return to the 'beginning', mirroring Kierkegaard's own transition from 'literary' to 'religious' writer and ultimately reflecting back on the reader’s own condition as existing individual.
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Eskildsen, Birgitte. "Søren Kierkegaards reception - Redaktionelt forord." Slagmark - Tidsskrift for idéhistorie, no. 68 (March 9, 2018): 7–13. http://dx.doi.org/10.7146/sl.v0i68.104283.
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Ved jubilæumsåret hæld bidrager SLAGMARK nr. 68 til fejringen af 200-året for Søren Kierkegaards fødsel med et tema om Kierkegaard-receptionen. Lars Christiansen belyser receptionshistoriens begyndelse med Georg Brandes’ læsninger af Kierkegaard. Manuela Hackel diskuterer aktualiseringen af centrale temaer hos Kierkegaard inden for den franske eksistentialisme, hos Jean-Paul Sartre, Simone de Beauvoir og Albert Camus. I den anledning genoptrykker SLAGMARK Sartres foredrag ”Den enkelte almene”, der blev afholdt på et internationalt kollokvium i Paris i forbindelse med Kierkegaards 150 års jubilæum. Anders Dræby Sørensen undersøger Kierkegaards gennemslag inden for den humanistiske psykologi, psykoterapi og psykiatri.
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Fremstedal, Roe. "Original Sin and Radical Evil: Kierkegaard and Kant." Kantian Review 17, no. 2 (June 8, 2012): 197–225. http://dx.doi.org/10.1017/s1369415412000039.
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AbstractBy comparing the theories of evil found in Kant and Kierkegaard, this article aims to shed new light on Kierkegaard, as well as on the historical and conceptual relations between the two philosophers. The author shows that there is considerable overlap between Kant's doctrine of radical evil and Kierkegaard's views on guilt and sin and argues that Kierkegaard approved of the doctrine of radical evil. Although Kierkegaard's distinction between guilt and sin breaks radically with Kant, there are more Kantian elements in Kierkegaard than was shown by earlier scholarship. Finally, Kierkegaard provides an alternative solution to the problem of the universality of guilt, a problem much discussed in the literature on Kant.
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Shevchenko, Serhii. "Merold Westphal’s existential theology as the development ideas of Soren Kierkegaard in age of Postmodern." Ukrainian Religious Studies, no. 79 (August 30, 2016): 85–97. http://dx.doi.org/10.32420/2016.79.681.
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Serhii Shevchenko Merold Westphal’s existential theology as the development ideas of Soren Kierkegaard in age of Postmodern. The article reveals the problem of Merold Westphal’s understanding the specific of S. Kierkegaard’s religious existentialism. To analysed the basic statement of the books by M. Westphal «Becoming a Self: A Reading of Kierkegaard's Concluding Unscientific Postscript (1996). It was studied thoroughly the problem of explication of S. Kierkegaard’s ethical and religious ideas in the post-existential and postmodern context. To investigate the phenomenon of «religiousness “C”», introduced by M. Westphal’s in the modern existential phenomenology of religion.
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Shevchenko, Serhii. "Specificity of Shestov’s interpretation of existentialtheological views of Kierkegaard." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 71–83. http://dx.doi.org/10.32420/2015.74-75.563.
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Specificity of Shestov’s interpretation of existentialtheological views of Kierkegaard. This article reveals the problem of understanding of Soren Kierkegaard’s specific religious existentialism by Lev Shestov. The author argues that Shestov failed to adequately understand the Kierkegaard’s indirect discursive method. Therefore, Shestov is inadmissible interpretation of Kierkegaard of canonical Christianity.
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Christensen, Lars. ""Jeg maa aldrig glemme Kierkegaard" - Den afgørende dannelseserfaring i kritikeren og samfundsrevseren Georg Brandes' liv var Søren Kierkegarrd, hvis religiøsitet var ham fremmed." Slagmark - Tidsskrift for idéhistorie, no. 68 (March 9, 2018): 17–32. http://dx.doi.org/10.7146/sl.v0i68.104286.
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Kierkegaard was perhaps the single most important influence for the internationally renowned Danish critic Georg Brandes (1842-1927). As a young student, Brandes eagerly studied and admired the Danish philosopher and theologian. Brandes, a secular Jew, saw in Kierkegaard his initiator into the Christian Faith, but he despaired over the radicalism of Kierkegaard’s demands. Brandes later turned into an ardent critic of religion, and his biography of Kierkegaard attempts to give a psychological explanation of Kierkegaard’s belief. However, he remained steeped in kierkegaardian ways of thinking, evident in his enthusiastic writing on the rebel Nietzsche.
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Marek, Jakub, and Anna Janoušková. "Revisiting the Czech Reception of Kierkegaard in Early 20th Century." Kierkegaard Studies Yearbook 27, no. 1 (July 14, 2022): 419–31. http://dx.doi.org/10.1515/kierke-2022-0020.
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Abstract This article revisits the existing accounts of the early Czech Kierkegaard reception. It argues that Kierkegaard has had a greater reception than previously assumed and that one must take into account the cultural and historical contexts. Two major points are made: first, the earliest Kierkegaard reception was closely related to the Czech national political struggles and Kierkegaard was used as a political argument supporting the need for a Czech national reformed Church. Second, we provide evidence for a surprising politicized Catholic reception of Kierkegaard: Kierkegaard’s critique of the Danish Lutheran Church was appropriated to attack Protestantism and support the Roman Catholic Church.
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Søltoft, Pia. "Kierkegaard, Luther, troen, tilegnelsen og samvittigheden." Dansk Teologisk Tidsskrift 80, no. 1 (May 16, 2017): 13–29. http://dx.doi.org/10.7146/dtt.v80i1.106345.
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This article first deals with the relation between reason and faith, arguing that Søren Kierkegaard viewed Martin Luther as a rather “undialectical” thinker in his understanding of faith, since Luther, according to Kierkegaard, failed to acknowledge that reason and a possible outrage is the first step of faith, to be followed by a passionate devotion that Kierkegaard calls a “second immediacy”, which is another word for faith. Secondly, the article addresses Kierkegaard’s more positive view of Luther with regard to the appropriation of Christianity bythe individual. Thirdly, Kierkegaard’s, Luther’s, Nietzsche’s and Hannah Arendt’s views on the consciousness are discussed.
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Winkel Holm, Isak. "Skæbnefigurer." Peripeti 7, no. 13 (January 1, 2010): 5–20. http://dx.doi.org/10.7146/peri.v7i13.108073.
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Isak Winkel Holms artikel »Skæbnefigurer« diskuterer tragedieskæbnen som symbolsk form hos Søren Kierkegaard. Artiklen søger at forklare Kierkegaards interesse for tragedieskæbnen med to teser: at Kierkegaard bruger tragedieskæbnen som symbolsk form, og at han bruger tragedieskæbnens symbolske form til at forstå subjektets rationalitet. Det er et begreb Holm har hentet fra Judith Butler.
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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.
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Pavlíková, Martina, and Bojan Žalec. "Boj za človekov jaz in pristnost: Kierkegaardova kritika javnosti, uveljavljenega reda, medijev in lažnega krščanstva." Bogoslovni vestnik 79, no. 4 (2019): 1015–26. http://dx.doi.org/10.34291/bv2019/04/pavlikova.
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Prispevek predstavlja Kierkegaardovo pojmovanje duhovno razvite oseb- nosti, ki jo Kierkegaard imenuje posamičnik, in dejavnikov, ki človeku prepreču- jejo, da bi to postal. Avtorja izpostavljata štiri take dejavnike: javnost, uveljavljeni red, novinarstvo in tisk ter lažno, nepristno krščanstvo. V tem kontekstu pojasnju- jeta Kierkegaardove pojme jaza oz. sebstva, množice, resnice ter pomen notra- njosti, radikalnosti in strasti. Analiza kaže, da je v samem središču Kierkegaardo- vega razumevanja človeka in družbe odnos »človek–Bog« v svoji kristocentrični obliki. Prav tako postane očitno, da so kljub Kierkegaardovemu poudarjanju su- bjektivnosti in pomena notranjosti trditve, da je Kierkegaard individualist, neu- temeljene. Kierkegaard je bil odnosni mislec, ne samo v vertikalnem odnosu »človek–Bog«, ampak tudi v horizontalnem, družbeno-socialnem odnosu »člo- vek–človek«, saj je bil njegov cilj in ideal oblikovanje skupnosti. Slednjo je razli- koval od množice kot skvarjene oblike socialnosti. V pravi skupnosti so ljudje po- vezani po Bogu, gre za vzorec »človek–Bog–človek«. Končna ugotovitev avtorjev je, da je Kierkegaardov ideal skupnost, ki jo prežema kristocentrična radikalna poslušnost Bogu – takšna skupnost pa je v nasprotju z omenjenimi štirimi nega- tivnimi dejavniki razvoja posamičnika. To ne preseneča, saj so temelj skupnosti v Kierkegaardovem smislu Bog in posamičniki, t.j. osebe, ki živijo iz svojega pristne- ga odnosa z Bogom in na tej podlagi gojijo tudi svoje odnose z drugimi.
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Stewart, Jon. "Kierkegaard and the Danish Golden Age: The Strengths and Limits of Source-Work Research." Kierkegaard Studies Yearbook 23, no. 1 (July 26, 2018): 207–21. http://dx.doi.org/10.1515/kierke-2018-0010.
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AbstractThis article offers some personal reflections on the methodology of source-work research based on my experience with the production of Kierkegaard and his Danish Contemporaries, which constitutes volume 7 in the series, Kierkegaard Research: Sources, Reception and Resources. While source-work research is valuable in many cases for understanding Kierkegaard’s texts, I suggest that it does have limitations in the cases of some of Kierkegaard’s relations to his contemporary Danish authors.
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HAMILTON, CHRISTOPHER. "Kierkegaard on truth as subjectivity: Christianity, ethics and asceticism." Religious Studies 34, no. 1 (March 1998): 61–79. http://dx.doi.org/10.1017/s0034412597004174.
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This paper is an exploration and interpretation of Kierkegaard's account of Christian belief. I argue that Kierkegaard believed that the Christian metaphysical tradition was exhausted and hence that there could be no defence of belief in God in purely rational terms. I defend this interpretation against objections, going on to argue that Kierkegaard thought it possible to defend a post-metaphysical conception of religious belief. I argue that Kierkegaard thought that such a defence was available if we understand correctly what it is to speak with ethico-religious authority. I argue that, when interpreted in the way I outline, Kierkegaard's notion of ethico-religious authority shows his conception of religious belief to have great plausibility. However, Kierkegaard goes on to argue that an individual's true relationship with God is constituted through the cultivation of guilt and the sense of himself as a sinner, and I give reasons for rejecting this claim, arguing that such cultivation is a form of asceticism.
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Gaffney, Seán. "On being Absurd: Soren Kierkegaard 1813-1855." British Gestalt Journal 15, no. 1 (June 1, 2006): 7–15. http://dx.doi.org/10.53667/fxpi2751.
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"Abstract: This paper raises some aspects of Kierkegaard's life and work, and posits a possible relevance for the Gestalt practitioner. This includes Kierkegaard's position as a source not only for the existentialism of Sartre, but also for the thinking and living of Laura Perls and Paul Goodman. In addition, the author's personal and professional responses to the influence of Kierkegaard are a central theme throughout the article. Key words: Kierkegaard, existentialism, Gestalt, faith, angst, existing individual"""
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Ka Pok Tam, Andrew. "The Hong Kong Reception of Kierkegaard: From the 1950s to the Present." Kierkegaard Studies Yearbook 28, no. 1 (July 11, 2023): 329–57. http://dx.doi.org/10.1515/kierke-2023-0015.
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Abstract Early in the 1950s, Kierkegaard’s philosophy had already been introduced to the academic circle of Hong Kong, which was an in-betweener between Chinese and Western cultures. Nevertheless, while Kierkegaard was frequently discussed by the Japanese philosophers of the Kyoto school, Hong Kong Chinese philosophers (remarkably New Confucians) from the 1950s to the 2010s rarely appreciate Kierkegaard’s philosophy. This paper argues that these Chinese philosophers are uninterested in Kierkegaard because their major concerns are the preservation of traditional Chinese culture in Hong Kong, and Kierkegaard’s philosophy seems to be irrelevant to their visions and missions, and Kierkegaard’s Christian ontology seems to be inconsistent with New Confucian ontology.
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Storer, Kevin. "Between Deception and Authority: Kierkegaard’s Use of Scripture in the Discourses, “Thoughts That Wound from Behind—for Upbuilding”." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 51–71. http://dx.doi.org/10.1515/kierke-2021-0004.
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Abstract This paper explores the tension in Kierkegaard’s Christian discourses between Kierkegaard’s overt emphasis on Scriptural authority and Kierkegaard’s imaginative Scriptural use, through an analysis of the discourse series, “Thoughts That Wound from Behind—for Upbuilding.” The paper argues that Kierkegaard employs Scriptural language both imaginatively to create distanciation and directly to create confrontation, without differentiating how Scriptural authority functions in these two uses. The paper concludes that when Kierkegaard emphasizes Scriptural authority, he is really emphasizing the authority of “Christian concepts” stabilized in Christian tradition, and that he utilizes Scripture freely and imaginatively to challenge readers with those authoritative concepts.
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Rosfort, René. "Challenging Identity: Kierkegaard, Bias, and Intersectionality." Religions 13, no. 5 (May 23, 2022): 466. http://dx.doi.org/10.3390/rel13050466.
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Kierkegaard was deeply biased and his philosophy is marred by these biases. The argument of this article is that we need to address Kierkegaard’s biases in order to bring out the relevance of his work on human identity in the 21st century. Rather than investigate a specific biased topic, I want to articulate the way in which Kierkegaard’s biases present a serious problem for his account of identity, in particular with regard to his concepts of eternity and freedom. I spend the first part of this article examining problems in Kierkegaard’s approach to identity before turning to the strengths of his work in the second part. I use Theodor W. Adorno’s critique of Kierkegaard and Michael Theunissen’s development of this critique to bring out both the weaknesses and the strengths of Kierkegaard’s approach to the challenges of human identity.
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JACOBY, MATTHEW GERHARD. "Kierkegaard on truth." Religious Studies 38, no. 1 (March 2002): 27–44. http://dx.doi.org/10.1017/s0034412501005868.
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The following paper focuses upon what is possibly the most controversial passage in Kierkegaard's writings. On the basis of this passage Kierkegaard's notion of truth as ‘subjectivity’ has been interpreted as being ‘non-objective referential’, that is, as having severed itself from ‘eternal truth’ altogether, so that the emphasis in the question of truth is entirely upon the relationship a person has to what he thinks and that the object of the relationship is a matter of indifference. We shall defend here a reading of Kierkegaard in which the subjectivity that Kierkegaard defines as truth is entirely conditioned by its relation to a specific revelation of eternal truth. In line with this we will also interpret the passage at the centre of the controversy as an ‘impossible hypothetical’ used for the sake of making a provocation.
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Rocha, Gabriel Kafure da, and Estela Araújo Silva. "As ironias do conceito socrático em Kierkegaard." Trilhas Filosóficas 11, no. 1 (June 26, 2018): 239–57. http://dx.doi.org/10.25244/tf.v11i1.3042.
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Resumo: O presente artigo visa fazer uma análise do socratismo em O conceito de Ironia de Kierkegaard, para isso, pressupomos o valor da ironia na antiguidade e das visões pós-socráticas. Buscamos assim, também, entender essencialmente a relação entre o filósofo e as ironias dos pontos de vista pagão e cristão. Por fim, vimos na visão da morte uma ironia do destino, que por sua vez abre a perspectiva entre o trágico e o cômico. Para tal investigação, utilizamos comentadores como Vergote, Farago, Politis, Stewart e principalmente Reichmann. Dessa maneira, chegaremos ao desfecho no qual Kierkegaard faz a transposição da realidade grega para a atualidade do seu contexto, com a possibilidade do uso adequado de uma ironia controlada.Palavras-chave: Humor. Cômico. Destino. Abstract: This article aims to make an analysis of Socratism in Kierkegaard's Concept of Irony, for which we presuppose the value of irony in antiquity and post-Socratic visions. We also seek to understand, essentially, the relation between the philosopher and the ironies from the pagan and Christian point of views. Finally, we saw in the vision of death an irony of fate, which in turn opens the perspective between the tragic and the comic. For such investigation, we use commentators like Vergote, Farago, Politis Stewart and mainly Reichmann. In this way, we will arrive at the outcome in which Kierkegaard transposes Greek reality to the actuality of his context, with the possibility of proper use of controlled irony.Keywords: Humor. Comic. Destiny. REFERÊNCIASAMARAL, Ilana. O 'Conceito' de Paradoxo (Contantemente referido a Hegel) - Fé, história e linguagem em S. Kierkegaard. Tese de Doutorado. São Paulo: PUC, 2008. 247 f.FARAGO, France. Compreender Kierkegaard. Tradução de Ephraim Alves. Petrópolis: Ed. Vozes, 2006.GOUVÊA, Ricardo. Paixão pelo paradoxo: Uma introdução a Kierkegaard. São Paulo: Fonte Editorial, 2006.HOWLAND, Jacob. Kierkegaard and Socrates: A study in philosophy and faith. Cambridge: Cambridge University Press, 2006.KIERKEGAARD, Søren. O conceito de Ironia constantemente referido à Sócrates. Tradução de Álvaro Valls. Petrópolis: Editora Vozes, 1991._______. Ponto de vista explicativo da minha obra de escritor: uma comunicação direta, relatório à História. Tradução de João Gama. Lisboa: Edições 70, 2002.OUBINHA, Oscar. Loquere ut Videam: “’Guilty?/‘Not Guilty?” and The writing of irony. IN: JUSTO; SOUSA: ROSFORT. Kierkegaard and the challenges of infinitude – Philosophy and literature in Dialogue. Lisboa: CFUL, 2013.REICHMANN, Ernani. Soeren Kierkegaard: Textos selecionados. Curitiba: Editora Imprensa Universitária, 1978._______. Intermezzo lírico-filosófico: Carta a Carlos Galvez. Curitiba: Edição do autor, 1963.SILVA, Fernando. A subjectivity raised to the second power – Kierkegaard’s view of Schelegel’s Concept of Irony. In: JUSTO; SOUSA: ROSFORT. Kierkegaard and the challenges of infinitude: Philosophy and literature in Dialogue. Lisboa: CFUL, 2013.STEWART, Jon. Søren Kierkegaard: subjetividade, ironia e a crise da modernidade. Tradução de Humberto Souza. Petrópolis: Vozes, 2017.PLATÃO. Apologia de Sócrates. In: Os pensadores. Tradução de Jaime Bruna. 2ª Ed.. São Paulo: Abril Cultural, 1980._______. Diálogos: Eutífron – Apologia de Sócrates – Críton – Fédon. Tradução de Marcio Pugliesi. São Paulo: Hemus, 1977.POLITIS, Hélène. Le concept de philosophie constamment rapporté à Kierkegaard. Paris: Editions Kimé, 2009.VERGOTE, Henri. Sens et Repetition: essai sur la ironie kierkegaardiene. Paris: Cerf/Orante, 1982.
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Johansen, Theis Schønning. "Pontoppidans Lykke-Per i lyset af Kierkegaards teologi." Dansk Teologisk Tidsskrift 82, no. 1-2 (December 1, 2019): 76–92. http://dx.doi.org/10.7146/dtt.v82i1-2.118577.
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This article presents a reading of Pontoppidan’s Lucky Per in comparison with the theological anthropology of Søren Kierkegaard. To this end, the article follows Kierkegaard’s conception of despair as developed in The Sickness unto Death and the act of belief as illustrated in Fear and Trembling. Pontoppidan knew the authorship of Kierkegaard well. This article indicates that Pontoppidan in writing Lucky Per was heavily inspired by the development of Self as presented by Kierkegaard. Finally, the article discusses to what extent Per in his final form stands in a relationship to something divine.
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Dinan, Matthew. "Kierkegaard's Socratic Alternative to Hegel in Fear and Trembling." Review of Politics 83, no. 3 (2021): 375–97. http://dx.doi.org/10.1017/s0034670521000115.
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AbstractSøren Kierkegaard's Fear and Trembling has traditionally attracted interest from scholars of political theory for its apparent hostility to political philosophy, and more recently for its compatibility with Marxism. This paper argues for a reconsideration of Kierkegaard's potential contributions to political theory by suggesting that the work's shortcomings belong to its pseudonymous author, Johannes de Silentio, and are in fact intended by Kierkegaard. Attentiveness to the literary development of the pseudonym allows us to see a Kierkegaard who is a deeper and more direct critic of Hegel's political philosophy than is usually presumed. By creating a pseudonym whose argument ultimately fails, Kierkegaard employs Socratic irony in order to point readers to the need to recover Socratic political philosophy as the appropriate adjunct to the faith of Abraham, and as an alternative to Hegelian, and post-Hegelian, political thought.
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Cook, John W. "Kierkegaard and Wittgenstein." Religious Studies 23, no. 2 (June 1987): 199–219. http://dx.doi.org/10.1017/s0034412500018722.
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In recent years there has been a tendency in some quarters to see an affinity between the views of Kierkegaard and Wittgenstein on the subject of religious belief. It seems to me that this is a mistake, that Kierkegaard's views were fundamentally at odds with Wittgenstein's. That this fact is not generally recognized is, I suspect, owing to the obscurity of Kierkegaard's most fundamental assumptions. My aim here is to make those assumptions explicit and to show how they differ from Wittgenstein's.
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Viertbauer, Klaus. "Jürgen Habermas on the Way to a Postmetaphysical Reading of Kierkegaard." European Journal for Philosophy of Religion 11, no. 4 (December 20, 2019): 137. http://dx.doi.org/10.24204/ejpr.v11i4.3038.
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Habermas’s postmetaphysical reading of Kierkegaard is paradigmatic for his understanding of religion. It shows, why Habermas reduces religion to fideism. Therefore the paper reconstructs Habermas’s reception of Kierkegaard and compares it with the accounts of Dieter Henrich and Michael Theunissen. Furthermore it demonstrates how Habermas makes use of Kierkegaard’s dialectics of existence to formulate his postmetaphysical thesis of a cooperative venture.
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Kupś, Tomasz. "Kierkegaard On Descartes: Doubt as a Prefiguration of Existential Despair." Roczniki Filozoficzne 70, no. 2 (June 30, 2022): 23–34. http://dx.doi.org/10.18290/rf2202.2.
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In his early, unfinished essay entitled Johannes Climacus, or De omnibus dubitandum est, Søren Kierkegaard enters into a polemic with Hegel’s interpretation of the methodic Cartesian doubt. Kierkegaard questions the philosophical absolutism of Cartesian scepticism and his methodological universalism. For the first time in Kierkegaard’s writings, the sphere of speculation (thinking) is confronted with personal involvement (will). Kierkegaard never published this work (it came out posthumously), and did not make any direct reference to Descartes in the same form ever again. However, certain subjects and themes remained: doubt (contrasted with despair) and the alias (Johannes Climacus), used when writing that early essay.
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Barrett, Lee C. "Human Striving and Absolute Reliance upon God: A Kierkegaardian Paradox." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 139–64. http://dx.doi.org/10.1515/kierke-2021-0007.
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Abstract Kierkegaard’s texts suggest countervailing construals of the respective roles of divine and human agency in an individual’s pursuit of blessedness. Kierkegaard paradoxically suggests that the individual must depend entirely on grace for the birth and development of faith, and at the same time actively cultivate faithful dispositions and passions. But Kierkegaard did not espouse Calvinistic divine determinism, or Pelagian autonomous human agency, or the Arminian cooperation of the two. For Kierkegaard, the ostensible paradox of grace and free will is not a cognitive conundrum but is rather a challenge to integrate faith as a gift and faith as a task.
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Lumbanbatu, Kornelius. "Is the Church Untruth?" Theologia in Loco 6, no. 1 (April 30, 2024): 73–94. http://dx.doi.org/10.55935/thilo.v6i1.300.
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This study seeks to enrich the contemporary discourse of the thought of Søren Kierkegaard by positing an analysis of the ecclesiology of the New Testament according to the Danish thinker’s critique of the crowd. Through a literature study on both topics, I try to indicate whether Kierkegaard would consider the church untruth based on its similarity to his depiction of the crowd. Such a literature study is delineated in a three-segmented explanation, each focusing on Kierkegaard’s view of the crowd, the New Testament portrayal of the church, and the intersections between the two. Eventually, I conclude that Kierkegaard would indeed perceive the church as an embodiment of the crowd and consider it untruth. Such a conclusion demands further study on the validity of Kierkegaard’s understanding of Christ, as it confirms the potential aporia that haunts his critique of the crowd when read in light of the New Testament ecclesiology.
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FREMSTEDAL, ROE. "Kierkegaard's double movement of faith and Kant's moral faith." Religious Studies 48, no. 2 (October 24, 2011): 199–220. http://dx.doi.org/10.1017/s0034412511000187.
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AbstractThe present article deals with religious faith by comparing the so-called double movement of faith in Kierkegaard to Kant's moral faith. Kierkegaard's double movement of faith and Kant's moral faith can be seen as providing different accounts of religious faith, as well as involving different solutions to the problem of realizing the highest good. The double movement of faith in Fear and Trembling provides an account of the structure of faith that helps us make sense of what Kierkegaard means by religious faith in general, as well as to understand better the relation between philosophy and Christian thinking in Kierkegaard. It is argued that previous scholarship has described the relation between Kierkegaard and Kant in a misleading manner by interpreting Kant as an ethicist and overlooking the role of grace in Kant.
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Williams, George Willis. "Free and Easy Wandering Among Upbuilding Discourses: A Reading of Fables in Zhuangzi and Kierkegaard." Journal of Chinese Philosophy 40, no. 1 (March 2, 2013): 106–22. http://dx.doi.org/10.1163/15406253-04001008.
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Both Zhuangzi and Søren Kierkegaard use fables to portray humorous and clever insights about life. Here two fables are drawn from the first chapter of the Zhuangzi and compared from a variety of perspectives with two fables found in Kierkegaard’s Upbuilding Discourses in Various Spirits. Questions about the value of comparing oneself with others, the character of dependence and independence, and matters related to self-identity and utility are explored. Contrasts related to theological concerns in Kierkegaard and their absence in Zhuangzi, as well as the former’s promotion of wuwei spontaneity rather than Kierkegaard’s emphasis on making determined choices are highlighted.
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Raudanski, Tomer. "Kierkegaard’s Secret Politics of Anguish and Love." Kierkegaard Studies Yearbook 24, no. 1 (September 12, 2019): 165–92. http://dx.doi.org/10.1515/kierke-2019-0007.
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AbstractThis paper explores Kierkegaard’s method of irony and his distinct conception of temporality through the philosophy of Emmanuel Levinas. It suggests that Kierkegaard makes an ironic use of the term ‘sacrifice.’ Rather than asking us to abandon all human preferential relationships in favor of an abstract (religious) love to an anonymous neighbor, it advances the view that Kierkegaard’s prime objective is therapeutic. Kierkegaard seeks to disabuse us of the idea that we can fully possess faith, or indeed, anything meaningful whatsoever, such as the love that pulsates in our hearts for a family member, romantic partner, friend, or even to ourselves.
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Pattison, George. "Kierkegaard and Speculative Theology." Hegel Bulletin 28, no. 1-2 (2007): 23–44. http://dx.doi.org/10.1017/s0263523200000628.
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In recent years, the long-standing philosophical and religious duel between ‘Hegel’ and ‘Kierkegaard’ has quiedy transmuted into something that, if still far from an amicable resolution, is something much less black and white. We are, of course, collectively grateful to Jon Stewart for demonstrating not only something of the extent to which ‘Kierkegaard's relation to Hegel’ needs to be re-envisaged as ‘Kierkegaard'srelationsto Hegel,’ but also that, often, even mosdy, the passages where Kierkegaard is seemingly attacking Hegel are actually directed against one or other, often Danish, representative of Hegelianism — above all, against J. L. Heiberg and H. L. Martensen. As a biographical narrative, this is largely beyond dispute — though, as many of Stewart's critics have noted, this does not necessarily lead, as he himself suggests, to the elimination of crucial philosophical differences between the two erstwhile protagonists.In this paper, I accept Stewart's point that Kierkegaard's reception of Hegel is inseparable from his multiple receptions of Hegelianism. I shall, however, offer a particular focus on a part of the story that, I believe, still remains under-represented in the secondary literature, namely, Kierkegaard's early response to a number of those theologians often referred to as ‘Right’ Hegelians. This focus calls for a revision of Stewart's emphasis on the relation to Heiberg and Martensen as the decisive factor in Kierkegaard's anti-Hegelianism.
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GAID, Salima. "KIERKEGAARD'S EXISTENTIAL EXPERIENCE OF RELIGION." RIMAK International Journal of Humanities and Social Sciences 04, no. 02 (March 1, 2022): 182–99. http://dx.doi.org/10.47832/2717-8293.16.14.
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Søren Kierkegaard is well-known for being the first founder of existential philosophy, and since he was a genuine Christian philosopher, he established the Christian's existentialism, in which he associated religion and existentialism, through an existential experience par excellence, that is, a life lived by a very distinguished person; the existential philosopher. Kierkegaard draw a distinction between the public religion; a religion of the common people or the mob, which is based on tradition only, and on superficial external practice, like various rituals and rites, which do not express the accurate essence of religion, and the religion of the philosophers, which is the religion of special people; it is founded on a completely individual experience, which reflects the self-existence of every human being, with his pains, fears, sorrows, and disappointments., this is surely the true religion for Kierkegaard; a profound inner spiritual and existential experience, which expresses the individual's own life, and is not shared by anyone else.For that, Kierkegaard's religious experience was based on the most important existential concepts, such as anxiety, despair, sin, boredom, pain, loneliness. In this paper, we seek to study Kierkegaard's religious experience as an existential experience in the first place, by examining how Kierkegaard has transformed the religious experience into an existential experience? What are the most important existential concepts on which this experience is based? Then to what extent Kierkegaard has successfully linked the Christian religion with his existential philosophy?
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Kralik, Roman, Mária J. Binetti, and Peter Kondrla. "The „Book of the Judge”. On the Importance of Kierkegaard’s Journals and Papers." Journal of Education Culture and Society 13, no. 2 (September 27, 2022): 31–38. http://dx.doi.org/10.15503/jecs2022.2.31.38.
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Aim. Our main purpose is to explain the connection between the work and the intimate existence of Søren Kierkegaard, and how freedom operates in both of them. Concept. The article makes visible new writing ways that open from within Kierkegaard's work. Analytical reading of Kierkegaard's Journals and the comparative interpretation of the rest of Kierkegaard's work in terms of communicative styles and explains the genesis and location and type of communication of the Journals within the framework of the Kierkegaardian Corpus. Results. Kierkegaard’s philosophy is present and indicates the extremely personal place in which the author possessed its work. Conclusions. We conclude the unavoidable importance of the Journals for the interpretation of Kierkegaard's work. The reason why the Journals are for Kierkegaard's „The Book of the Judge” lies in the direct, personal and intimate communication of its writing. Existence as free and self-conscious action constitutes the core of the article. On it rests the personal development of the individual and the incommensurable value of his life and work.
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Piety, M. G. "The Stillness of History: Kierkegaard and German Mysticism." Konturen 7 (August 23, 2015): 42. http://dx.doi.org/10.5399/uo/konturen.7.0.3676.
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The German mystics were particularly important for Kierkegaard because of the proximity of Germany to Denmark and because of their influence on both German idealism and the Pietist tradition in which Kierkegaard was raised. This article is the first attempt to look at the issue of how the views of the German mystics may have influenced Kierkegaard’s though. It begins with an introduction to what one could call mystical epistemology, but then looks more specifically at the epistemology of two medieval German mystics, Meister Eckhart and Johannes Tauler, and at Kierkegaard’s exposure to the German mystical tradition. Finally, it presents an account of Kierkegaard’s own religious epistemology that makes clear that it is largely indistinguishable from the epistemology of Ekhardt and Tauler.
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Hackel, Manuela. ""Usandheden må leves" - Genoptagelsen af Kierkegaard i eksistentialismen." Slagmark - Tidsskrift for idéhistorie, no. 68 (March 9, 2018): 33–48. http://dx.doi.org/10.7146/sl.v0i68.104287.
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Kierkegaard is the ‘father’ of existentialism. This claim, however, seems to be a contradiction in terms. The first part of the paper offers a fundamental reflection on the question of whether a subjective thinking like Kierkegaard’s can survive his death and in what form. In its second part, the paper inquires into the concrete reception of Kierkegaard’s thinking in the atheistic branch of existentialism (Sartre, Beauvoir, Camus). The paper will examine how Kierkegaard’s fundamental themes and concepts such as understanding, freedom/choice, des-pair, and anxiety are appropriated and transformed on the basis of a changed historical and philosophical situation. It will be argued that it is only in this way that the reception of Kierkegaard will avoid being a hollow repetition and be a lively conversation.
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Pan, Lucilla. "Abraham against the Political." Svensk Teologisk Kvartalskrift 98, no. 2 (November 18, 2022): 147–62. http://dx.doi.org/10.51619/stk.v98i2.24621.
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This article is concerned with Søren Kierkegaard's implicit critique of Christian nationalism in Fear and Trembling (1843). By comparing the story of Abraham and Isaac to the stories of three tragic heroes, Kierkegaard unveils the problems of Christian nationalism: that it seeks to systematize what should not be systematized and that in such a political system, the individual is subsumed under the communal. The example of Abraham – someone who forgoes both his ethical duty to his child and to his promised nation for the sake of his relationship with the divine – reflects Kierkegaard's concerns about nationalism: that humans would be forced to sacrifice their individuality out of a so-called good of the whole. Instead, Kierkegaard praises Abraham because he obeys God instead of the ethical. For Kierkegaard, interpersonal relationships are what are most important for communal and political living. Abraham's faith enables him to preserve his relationships with God and with Isaac because he does not fall into the temptation of the ethical qua universal.
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Garff, Joakim. "Af en endnu Levendes Papirer." Danske Studier, no. 2022 (October 9, 2023): 31–68. http://dx.doi.org/10.7146/danskestudier.vi2022.141207.
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My intent with the present piece is to show that in From the Papers of One Still Living, Published against His Will by S. Kjerkegaard (1838), Kierkegaard presents us with a critical review of Hans Christian Andersen’s Only a Fiddler (1837), which he bases on his notion that Andersen’s work is a failed attempt at a Bildungsroman. Following a brief presentation of the assumptions—both those concerning aesthetics and those that were typical of the period—implicit in Kierkegaard’s review, I point out a number of aspects of Andersen’s novel in connection with which I maintain that Kierkegaard himself does not live up to his own requirement that Andersen embrace a correct »outlook on life.« I support my argument by investigating the rhetoric of Kierkegaard’s review, and I conclude by suggesting that both Kierkegaard and Andersen should be considered modern writers and that this is attributable, not least, to their break with the literary metaphysics of the Bildungsroman.
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Kemp, Ryan S. "The Role of Imagination in Kierkegaard’s Account of Ethical Transformation." Archiv für Geschichte der Philosophie 100, no. 2 (June 5, 2018): 202–31. http://dx.doi.org/10.1515/agph-2018-2004.
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Abstract: In this essay, I argue that Kierkegaard endorses a “grace model” of ethical transformation – that radical normative change is not a function of agent-choice, rational or otherwise. After showing how grace functions in Kierkegaard’s account of religious transformation, I go on to argue that he offers a parallel account in the case of ethical conversion, the latter drawing from a description of transformation detailed in Kierkegaard’s Repetition. There we find an example of ethical transformation that challenges received interpretations of the mechanics of Kierkegaard’s aesthetic-to-ethical transition. In the same way that God’s love is said to transform the heart of the Christian, Kierkegaard thinks that certain ethical encounters transform the desires and commitments of the aesthete.
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Tester, Keith. "Ethical Conduct in the Present Age: The Case of Søren Kierkegaard." Sociological Review 46, no. 1 (February 1998): 95–114. http://dx.doi.org/10.1111/1467-954x.00091.
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Søren Kierkegaard is widely read in the disciplinary spheres of philosophy and theology. However, the sociological resonance of some of his work has been overlooked. This paper seeks to introduce aspects of Kierkegaard's account of ‘the present age’ to a sociological audience. Kierkegaard's concerns are explored in the context of themes and issues raised by Max Weber. The paper has two themes. First, the paper uses the example of Kierkegaard to explore the relationship of the Protestant Ethic (which is identified as a mode of the production of the personality of the individual) with the Spirit of Capitalism (which is identified as a life order). Second, the paper outlines aspects of Kierkegaard's diagnosis of ‘the present age’ which might be of interest to a sociological audience.
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Ekrogulskaya, Alexandra. "Linguistic aspect of Søren Kierkegaard’s “Indirect communication” with continual reference to romantic irony." Scandinavian Philology 19, no. 1 (2021): 85–100. http://dx.doi.org/10.21638/11701/spbu21.2021.106.
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The subject of this article is the language of Danish philosopher Søren Kierkegaard. The article presents a classification (based on the material of the treatise Repetition) of rhetorical devices specific for this author. This classification relies on the thesis that Romanticism was the cultural and historical context of Kierkegaard’s background which influenced his language and style, and that Kierkegaard’s method of indirect communication became in a certain sense a legacy of romantic irony defined by Friedrich Schlegel as “the form of paradox”. Categorizing Kierkegaard as a descendant of Romanticism makes it possible to classify his main stylistic techniques under the term “contradiction”, which means a conscious and even intentional use of different stylistic and conceptual oppositions in the collision of which the author’s thought is revealed. Three types of contradictions can be distinguished in the text of Repetition. (1) The first one is intertextual contradiction between two works. Publishing his books under different pseudonyms, Kierkegaard creates such a situation as though two authors argue with each other. (2) The second one is conceptual contradiction within one work. Kierkegaard confronts in the treatise two opposite characters and two opposite concepts of repetition. (3) And the last type of contradiction are linguistic contradictions consisting of all the stylistic devices that Kierkegaard uses to activate his method of indirect communication and which can be defined as “wordplay” in the most general sense: as playful and witty use of words. Kierkegaard uses puns, different figures of repetition and parallelism, and these stylistic devices take form of contradiction in order to express the fundamental contradictory of life in an ironic and witty form. In such a “struggle” of oppositions, not only an ironic intonation is created, but also the meaning of concepts is revealed in their true-life fullness.
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Cockayne, Joshua. "Disability, Anthropology, and Flourishing with God: A Kierkegaardian Account." Religions 11, no. 4 (April 14, 2020): 189. http://dx.doi.org/10.3390/rel11040189.
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How can the writings of Søren Kierkegaard address contemporary issues in the theology of disability? For while it is surely true that Kierkegaard had ‘no concept of “disability” in the contemporary sense’ of the term, I will argue that there is much in Kierkegaard’s writings that addresses issues related to disability. I begin by exploring Kierkegaard’s discussion of suffering and its application to disability theology. I argue that while this has some application, it doesn’t get to the heart of the issue, since a theology of disability must address more than the issue of suffering. Instead, I argue, we should look to Kierkegaard’s anthropology because it is here that we find a vision of what it is to be truly human, and, therefore, how we might understand what it means for those with disabilities to be truly human. To do this, I outline the account of the human being as spirit in The Sickness Unto Death, noting its inability to include certain individuals with severe cognitive disabilities. A straightforward reading of Sickness suggests that Kierkegaard would think of those with cognitive disabilities as similar to non-human animals in various respects. Noting the shortcomings of such an approach, I then offer a constructive amendment to Kierkegaard’s anthropology that can retain Kierkegaard’s concern that true human flourishing is found only in relationship with God. While Kierkegaard’s emphasis on teleology can be both affirming and inclusive for those with disability, I argue that we need to look to Kierkegaard’s account of ‘neighbor’ in Works of Love to overcome the difficulties with his seemingly exclusive anthropology.
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TURNBULL, JAMIE. "Kierkegaard on emotion: a critique of Furtak's Wisdom in Love." Religious Studies 46, no. 4 (February 5, 2010): 489–508. http://dx.doi.org/10.1017/s0034412509990436.
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AbstractIn Wisdom in Love: Kierkegaard and the Ancient Quest for Emotional Integrity, Rick Furtak argues that emotions are cognitive phenomena to be understood in terms of the relation between subject and object. Furtak uses his conception of emotion to argue (in what he takes to be a Kierkegaardian spirit) that love is the source of meaning and value in human (and, specifically, Christian) life. This paper places Kierkegaard's views, and the role love plays in them, in his historical context. I argue that Furtak's approach fails to account for the subtle and complex role religious love plays in Kierkegaard's thought, and ultimately leaves him at odds with Kierkegaard methodologically and metaphysically.
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Hämäläinen, Ville. "“My Dear Reader—but to Whom Am I Speaking?” Kierkegaard Read with the Rhetorical Theory of Narrative." Kierkegaard Studies Yearbook 28, no. 1 (July 11, 2023): 161–90. http://dx.doi.org/10.1515/kierke-2023-0009.
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Abstract This article introduces a rhetorical theory of narrative in reading Kierkegaard, comparing Kierkegaard’s praxis to Phelan’s definition of “somebody telling somebody else that something happened on some occasion and for some purpose(s).” Use of pseudonyms problematizes “the somebody” telling and makes apparent the differing purposes of author and narrator. In the early authorship, the purpose is usually a life-view. The “something happened” may seem irrelevant in Kierkegaard, but it evokes questions of lived experience and life-view. The “occasion” for telling is textually mediated, and thus draws a novel connection to literary history. Finally, I examine Kierkegaard’s real and authorial readers.
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Gomes, Arthur Bartholo. "O CONCEITO DE ANGÚSTIA EM SUA RELAÇÃO COM O HEGELIANISMO SEGUNDO JON STEWART." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 3, no. 06 (December 15, 2011): 200–214. http://dx.doi.org/10.36311/1984-8900.2011.v3n06.4433.
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Este ensaio pretende fazer uma análise da leitura de Jon Stewart em Kierkegaard's Relation to Hegel Reconsidered no que diz respeito à obra de Kierkegaard O Conceito de Angústia principalmente na sua situação com respeito a seus interlocutores, sabidamente os hegelianos dinamarqueses da época de Kierkegaard, bem como o próprio Hegel. O intento geral de Stewart no seu livro é uma reavaliação da relação entre Hegel e Kierkegaard numa perspectiva em que este não seja visto nem como um antípoda irreconciliável com relação ao hegelianismo, nem tampouco, em contraste, vê-lo como um mero hegeliano inconformado ou, ainda, que não tenha sido capaz de superar o hegelianismo conscientemente, tendo estado subsumido às determinações do sistema hegeliano do início ao fim. Com isso, Stewart pretende elaborar uma contraposição em respeito a leituras usualmente aceitas, propondo-se a explicitar com mais nuances as influências de Hegel em Kierkegaard.
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Rudd, Anthony. "Kierkegaard on Hope and Faith." Religions 14, no. 12 (November 24, 2023): 1458. http://dx.doi.org/10.3390/rel14121458.
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Faith, hope and love have often been classed together in the Christian tradition as the three “theological virtues”. Kierkegaard does not use that label for them, but he does have a good deal to say about all three. This paper starts by examining hope, arguing that there is an Aristotelian-style virtue relating to hope (a mean between wishful and depressive thinking) and that Kierkegaard could consistently recognize it as a secular virtue. However, his main discussions of hope as a positive state are in a religious context and relate it closely to faith and love; proper hope is a work of love and grounded in faith in God. I then argue that Kierkegaard’s understanding of faith, hope and love is, in many respects, close to Aquinas’ understanding of them as theological virtues (which differs in important ways from Aristotle’s account of a virtue) and that, therefore, it is appropriate to see Kierkegaard’s religious thought as lying within the tradition of virtue theory. The main difference between Aquinas and Kierkegaard here is that the former has an intellectualist and propositional account of faith which contrasts with the latter’s affective and existential view of it. This means that hope and love are both closer to faith for Kierkegaard than they are for Aquinas, meaning that he has a tight account of the unity of the theological virtues. I conclude by discussing how both faith and hope operate as antidotes to despair in The Sickness Unto Death.
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Hannay, Alastair. "Lukács and Kierkegaard: Decadence or Despair." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 489–500. http://dx.doi.org/10.1515/kierke-2021-0020.
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Abstract A distrust of focus on subjectivity and the individual provoked by his meeting with Sartrean existentialism led György Lukács to turn his early but qualified admiration of Søren Kierkegaard into an accusation of fostering a bourgeois culture of the kind Kierkegaard is usually thought to have opposed. Not every Marxian thinker has been equally wary of subjectivity, but all have found in Kierkegaard a crucial absence of concern for human exploitation within a context of natural scarcity. However, a more measured reading suggests a case for resolving the need to choose between Lukács’s insistence on “spirit” as a collective notion and Kierkegaard’s as cultivation of a trans-historically oriented, self-stabilizing social will.
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Piety, M. G. "Was Kierkegaard a Universalist?" Philosophies 9, no. 4 (August 1, 2024): 116. http://dx.doi.org/10.3390/philosophies9040116.
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Christian universalism, or the theory of universal salvation, is increasingly popular among religious thinkers. A small group of scholars has put forward the contentious claim that Kierkegaard was a universalist, despite that he refers in places to the idea of eternal damnation as essential to Christianity. This paper examines the evidence both for and against the view that Kierkegaard was a universalist and concludes that despite Kierkegaard’s occasional references to the importance of the idea of eternal damnation to Christianity, there is reason to believe that Kierkegaard may have been a universalist, both in terms of the substance of his thought, including two unequivocal statements in his journals that he believed everyone would eventually be saved and in terms of his rhetorical style which prioritizes the effect his writings would have on the reader over the literal truth of the views they present.
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Carlisle, Clare. "Signs of the Times: Kierkegaard's Diagnosis and Treatment of Hegelian Thought." Hegel Bulletin 31, no. 01 (2010): 45–60. http://dx.doi.org/10.1017/s0263523200001063.
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In his 2003 book Kierkegaard's Relations to Hegel Reconsidered, Jon Stewart challenges the classical interpretation of Kierkegaard's response to Hegelian philosophy. Stewart convincingly argues that Kierkegaard's work addresses Danish Hegelians rather than Hegel himself. However, in my view the conclusion Stewart draws from this — that Kierkegaard's thought on the whole has much less to do with Hegel than earlier commentators have presumed — goes too far in undermining the philosophical and historical significance of Kierkegaard's work, and, perhaps more importantly, closes down too quickly the question of his relation to Hegelian philosophy. The following passage exemplifies Stewart's position: Given that the two are doing quite different things, it is not clear why a comparison of their views is supposed to be fruitful in the first place … The presumption for Kierkegaard having made a philosophical criticism of Hegel is that [Kierkegaard] himself is a philosopher and shares with Hegel a certain common understanding of the nature and office of the discipline. A genuinely philosophical criticism would only make sense if there were a common basis of this kind. If, by contrast, Kierkegaard is not a philosopher in the same sense of the word, then it is not clear why he should be conceived as giving a philosophical criticism of Hegel. It seems rather that given the disparate nature of their respective projects, such a criticism would be at cross-purposes. (Stewart 2003: 636–37, emphasis in original)
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Soloviev, Artem. "S. Kierkegaard and K. Schmitt: the Eternal Repetition of the Same Political." Sotsiologicheskoe Obozrenie / Russian Sociological Review 22, no. 1 (2023): 175–84. http://dx.doi.org/10.17323/1728-192x-2023-1-175-184.
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The review considers the main statements of Vladimir Bashkov’s research on the influence of S. Kierkegaard’s philosophy on the political concept of K. Schmitt. The review notes that the author consistently draws structural parallels between their ideas. It is determined that there is a “translation” of Kierkegaard’s images and conceptual row into Schmitt’s conceptual language in Bashkov’s study, As the best example of the connection between their ideas, the review suggests considering the connection of Schmitt’s criticism of “political romanticism” with Kierkegaard’s criticism of the aesthetic attitude from the ethical side. Also, the undoubted advantage of Bashkov’s book is the discovery of a common search for “authentic” by both Kierkegaard and Schmitt. The review also notes that the disadvantages of the study, which includes both the lack of consideration of some modern research on issues close to the topic of the book and the fact that the author eventually associates about the need to search for the “authentic” with Kierkegaard and Schmitt, which deprives him of distance in relation to the subject of research, turning him from a researcher to a follower of Kierkegaard and Schmitt. According to the reviewer, this is what leads the author to positivize the dictatorship. However, at the same time, the review notes that the positive side of the study is the justification of the possibility of the instrumentalization of Kierkegaard’s and Schmitt’s concepts.