Kierkegaard's Relations
| Abstract | There are intriguing congruities between Kierkegaard and some recent tendencies in feminism and post-modern thought.1 Neither Kierkegaard, feminists, nor post-modernism are systematic (that's one congruity right there!), so the common points can't be neatly tabulated. But (again typically of all the parties concerned) they tend to lie in three areas: methodology, communicative strategy, and the rejection of procrustean metaphysics. In what follows I will try to assemble some fragments which point out these congruities. | |||||||||
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George Pattison & Steven Shakespeare (eds.) (1998). Kierkegaard: The Self in Society. St. Martin's Press.
Gregor Malantschuk (1980). The Controversial Kierkegaard. Wilfrid Laurier University Press.
Jon Stewart (2003). Kierkegaard's Relations to Hegel Reconsidered. Cambridge University Press.
Patrick Goold (1990). Reading Kierkegaard. Faith and Philosophy 7 (3):304-315.
Brian T. Prosser (2002). Conscientious Subjectivity in Kierkegaard and Levinas. Continental Philosophy Review 35 (4):397-422.
Ingmar Pörn (1984). Kierkegaard and the Study of the Self. Inquiry 27 (1-4):199 – 205.
Ingmar Pörn (1984). Kierkegaard and the Study of the Self. Inquiry 27 (1-4):199-205.
Paul Muench (2003). The Socratic Method of Kierkegaard’s Pseudonym Johannes Climacus: Indirect Communication and the Art of ‘Taking Away’. In Poul Houe & Gordon D. Marino (eds.), Søren Kierkegaard and the Word(s). Reitzel.
Tamara Monet Marks (2010). Kierkegaard's "New Argument" for Immortality. Journal of Religious Ethics 38 (1):143-186.
Roe Fremstedal (2011). The Concept of the Highest Good in Kierkegaard and Kant. International Journal for Philosophy of Religion 69 (3):155-171.
S. Montgomery Ewegen (2010). Apotheosis of Actuality: Kierkegaard's Poetic Life. Continental Philosophy Review 43 (4):509-523.
Ze'ev Levy (2007). On the Aquedah in Modern Philosophy. Journal of Jewish Thought and Philosophy 15 (1):85-108.
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