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Kierkegaard and the Self Before God
Simon D. Podmore claims that becoming a self before God is both a divine gift and an anxious obligation. Before we can know God, or ourselves, we must come to a moment of recognition. How this comes to be, as well as the terms of such acknowledgment, are worked out in Podmore's powerful new reading of Kierkegaard. As he gives full consideration to Kierkegaard's writings, Podmore explores themes such as despair, anxiety, melancholy, and spiritual trial, and how they are broken by the triumph of faith, forgiveness, and the love of God. He confronts the abyss between the self and the divine in order to understand how we can come to know ourselves in relation to a God who is apparently so wholly Other.
Kierkegaard's International Reception
Tome I covers the reception of Kierkegaard in Northern and Western Europe. The articles on Denmark, Norway, Sweden, Finland and Iceland can be said to trace Kierkegaard's influence in its more or less native Nordic Protestant context. Since the authors in these countries (with the exception of Finland) were not dependent on translations or other intermediaries, this represents the earliest tradition of Kierkegaard reception. The early German translations of his works opened the door for the next phase of the reception which expanded beyond the borders of the Nordic countries. The articles in the section on Western Europe trace his influence in Great Britain, the Netherlands and Flanders, Germany and Austria, and France. All of these countries and linguistic groups have their own extensive tradition of Kierkegaard reception.
Kierkegaard's Relations to Hegel Reconsidered
Jon Stewart's study is a major re-evaluation of the complex relations between the philosophies of Kierkegaard and Hegel. The standard view on the subject is that Kierkegaard defined himself as explicitly anti-Hegelian, indeed that he viewed Hegel's philosophy with disdain. Jon Stewart shows convincingly that Kierkegaard's criticism was not of Hegel but of a number of contemporary Danish Hegelians. Kierkegaard's own view of Hegel was in fact much more positive to the point where he was directly influenced by some of Hegel's work. Any scholar working in the tradition of Continental philosophy will find this an insightful and provocative book with implications for the subsequent history of philosophy in the twentieth century. The book will also appeal to scholars in religious studies and the history of ideas.
Following the Cultured Public's Chosen One
"Soren Kierkegaard never shared the cultured public's enthusiasm for Hans Lassen Martensen, whom it identified as its chosen one. This volume examines the Kierkegaard-Martensen relationship, establishing ways in which the speculative theologian Martensen was a source for Kierkegaard's thought." "While these two never saw things eye-to-eye, and Kierkegaard's dislike for Martensen received expression in his writings, this spiteful ridicule and derision was directed toward one upon whom Kierkegaard was significantly dependent." "The development of Kierkegaard's intellectual life and work can be better grasped by investigating developments that Martensen himself was going through. The questions and issues preoccupying Martensen changed over the years, and these changes did not go unnoticed by Kierkegaard." "It is argued here that Kierkegaard followed Martensen's intellectual development very closely and that Martensen's shifting theological agenda in fact notably shaped the evolving agenda of Kierkegaard's own developing religious thought."--BOOK JACKET.
Kierkegaard
Soren Kierkegaard (1813-1855) has been proposed as the 'father' of existentialism, as a forerunner of post-modernism and as the proponent of a purely humanistic religiosity. According to Julia Watkin all of these approaches suppress the reality of Kierkegaard as a Christian thinker, albeit one of a uniquely challenging cast who saw the need to treat Christianity as a personal existential adventure in which one is not afraid to risk oneself. In Kierkegaard, Watkin uses Danish critical sources to classify the legendary thinker as one of a radical Christian persuasion.Kierkegaard raised and addressed vital philosophical and ethical-religious questions about existence in a way that continues to be relevant across disciplines, generations, and cultures. This book distinctly and simply introduces Kierkegaard to new readers as a Christian religious thinker.
Volume 6, Tome III: Kierkegaard and His German Contemporaries - Literature and Aesthetics
This volume explores in detail Kierkegaard's various relations to his German contemporaries. Kierkegaard read German fluently and made extensive use of the writings of German-speaking authors. It can certainly be argued that, apart from his contemporary Danish sources, the German sources were probably the most important in the development of his thought generally. The volume has been divided into three tomes reflecting Kierkegaard's main areas of interest with regard to the German-speaking sources, namely, philosophy, theology and a more loosely conceived category, which has here been designated "literature and aesthetics." This third tome is dedicated to the German literary sources that were significant for Kierkegaard; in particular the work of authors from German Classicism and Romanticism. Important forerunners for many of Kierkegaard's literary motifs and characters can be found in the German literature of the day. His use of pseudonyms and his interest in irony were both profoundly influenced by German Romanticism. This volume demonstrates the extent to which Kierkegaard's views of criticism and aesthetics were decisively shaped by the work of German authors.
Kierkegaard's Influence on Philosophy
Tome III traces Kierkegaard's influence on Anglophone philosophy. It has long been thought that Kierkegaard played no role in this tradition, which for years was dominated by analytic philosophy. In this environment it was common to dismiss Kierkegaard along with the then current European philosophers who were influenced by him. However, a closer look reveals that in fact there were several thinkers in the US, Canada and Great Britain who were inspired by Kierkegaard even during the heyday of analytic philosophy. Current thinking now suggests that Kierkegaard has made some serious inroads into mainstream Anglophone philosophy, with many authors seeking inspiration in his works for current discussions concerning ethics, personal identity, philosophy of religion, and philosophical anthropology.
Kierkegaard and the Bible: The New Testament
Exploring Kierkegaard's complex use of the Bible, the essays in this volume use source-critical research and tools ranging from literary criticism to theology and biblical studies, to situate Kierkegaard's appropriation of the biblical material in his cultural and intellectual context. This second tome of the volume considers the New Testament and seeks to clarify different dimensions of Kierkegaard's interpretive theory and practice as he sought to avoid the twin pitfalls of academic skepticism and passionless biblical traditionalism.
Volume 15, Tome III: Kierkegaard's Concepts
Kierkegaard’s Concepts is a comprehensive, multi-volume survey of the key concepts and categories that inform Kierkegaard’s writings. Each article is a substantial, original piece of scholarship, which discusses the etymology and lexical meaning of the relevant Danish term, traces the development of the concept over the course of the authorship, and explains how it functions in the wider context of Kierkegaard’s thought. Concepts have been selected on the basis of their importance for Kierkegaard’s contributions to philosophy, theology, the social sciences, literature and aesthetics, thereby making this volume an ideal reference work for students and scholars in a wide range of disciplines.
Volume 17: Kierkegaard's Pseudonyms
One of the elements that many readers admire in Kierkegaard’s skill as a writer is his ability to create different voices and perspectives in his works. Instead of unilaterally presenting clear-cut doctrines and theses, he confronts the reader with a range of personalities and figures who all espouse different views. One important aspect of this play of perspectives is Kierkegaard’s controversial use of pseudonyms. The present volume is dedicated to exploring the different pseudonyms and authorial voices in Kierkegaard’s writing. The articles featured here try to explore each pseudonymous author as a literary figure and to explain what kind of a person is at issue in each of the pseudonymous works. The hope is that by taking seriously each of these figures as individuals, we will be able to gain new insights into the texts which they are ostensibly responsible for.
