Online research in philosophy

Kierkegaard and Philosophy makes many of the most important papers on Kierkegaard available in one place for the first time. These seventeen essays, written over a period of over twenty years, have all been substantially revised or specially prepared for this collection, with a new introduction by the author. In the first part, Alastair Hannay concentrates on Kierkegaard's central philosophical writings, offering closely text-based accounts of the slient concepts Kierkegaard uses. The second part shows the relevance of other thinkers' treatments of shared themes, pointing our where they differ from Kierkegaard. The concluding chapter provides a reason Kierkegaard himself would give for disagreeing with those who claim his texts are infinitely interpretable. Written by the world's foremost Kierkegaard scholar and translator, Kierkegaard and Philosophy is an indispensible resource for all students of Kierkegaard's work.

Three Score Years with Kierkegaard's Writings By HOWARD V. HONG The Conference Program Committee has suggested that I speak on »My Life with ...

Jon Stewart's groundbreaking 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.

Kierkegaard has consistently been a key figure in discussions of the relation between Christian and secular worldviews. The particular question of the Christian worldview is one of the central facets of his "project," which already presupposes the existence (in Denmark!) of two different ways of seeing the world, "Christianity" and "Christendom.".

The Journals, 1834-1842 -- Either/Or -- Two edifying discourses -- Fear and trembling -- Repetition -- Philosophical fragments -- Stages on life's way -- Concluding unscientific postscript -- The present age -- Edifying discourses in various spirits -- The works of love -- The point of view for my work as author -- The sickness unto death -- Training in Christianity -- Two discourses at the Communion on Fridays -- The Journals, 1850-1854 -- The attack upon "Christendom" -- The unchangeableness of God.

Following the pattern set by the early German Romantics, Kierkegaard conveys many of his insights through literature rather than academic prose. What makes him a valuable member of this tradition is the theory he develops to support it, his so-called “theory of indirect communication.” The most exciting aspect of this theory concerns the alleged importance of indirect communication: Kierkegaard claims that there are some projects only it can accomplish. This paper provides a critical account of two arguments Kierkegaard offers in defense of this claim. The first argument is that he needs to use indirect communication in order to discourage people from losing themselves in the “crowd”. The second argument is that he needs to use it in order to help people out of a “monstrous illusion”. It is shown that while both arguments justify Kierkegaard’s decision to use indirect communication, neither one supports the original claim about its indispensability.

The spectacular “attack upon Christendom” with which Kierkegaard concluded his career (and his life) was not an aberration. It was the culmination of an anticlerical---and, indeed, antiecclesial---tendency that had developed over a considerable period. This development can be followed quite clearly in Kierkegaard’s journals and papers, where we can observe Kierkegaard’s stance as it evolved through his often polemical engagement with the leading ecclesiastical figures of his time, and in particular with Bishop J. P. Mynster, Primate of the Danish Church. Of even greater importance, we can observe Kierkegaard’s increasing appreciation of the significance of the modernizing Revolution of 1848, particularly the ecclesiastical and political consequences of that revolution. But Kierkegaard’s critique also worked its way backward in time from 1848, and in the end it is doubtful whether he viewed any form of earthly congregation as compatible with what he believed to be “the Christianity of the New Testament.”.