Relevant bibliographies by topics / Kierkegaard studies

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Kierkegaard studies'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Kierkegaard studies"

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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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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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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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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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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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Simmons, J. Aaron. "Kierkegaard at the Intersections: The Single Individual and Identity Politics." Religions 12, no. 7 (July 19, 2021): 547. http://dx.doi.org/10.3390/rel12070547.

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Kierkegaard’s authorship is frequently charged with being so radically individualistic that his work is of little use to social theory. However, in this essay, I argue that Kierkegaard’s notion of “the single individual” actually offers important critical resources for some aspects of contemporary identity politics. Through a focused consideration of the two notes that form the little essay, “The Individual” (published with Point of View), I suggest that Kierkegaard does not ignore embodied historical existence, as is sometimes claimed, but instead simply rejects the idea that one’s moral dignity is determined by, or reducible to, such embodied differentiation. Instead, what we find in Kierkegaard is a rejection of the quantitative judgment of “the crowd” in favor of the qualitative neighbor-love of community. In light of Kierkegaard’s claim that it is the specifically religious category of the single individual that makes possible true human equality, I contend that we can develop a Kierkegaardian identity theory consistent with some aspects of the standpoint and intersectionality theory of Patricia Hill Collins and Kimberlé Crenshaw. Although Collins and Crenshaw operate at a structural level and Kierkegaard works at a theological level, they all offer important reminders to each other about the stakes of lives of meaning in light of the embodied task of social justice.
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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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Kirmmse, Bruce H. "Hverdagens Martyrium – “at gesticulere med sin daglige Existents”." Dansk Teologisk Tidsskrift 76, no. 2 (May 10, 2013): 82–94. http://dx.doi.org/10.7146/dtt.v76i2.105665.

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The term “martyr” literally means “witness,” but it has generallybeen associated with those who give up their lives voluntarilyfor their convictions. In the years leading up the Revolution of 1848,and even more so in the years following, Kierkegaard occupied himselfincreasingly with the notion of martyrdom, often defi ning a martyras a “witness to the truth” and sometimes including the unambiguousassertion that such a witness would necessarily die for his or herconviction, while at other times leaving unclear the matter of actualdeath and speaking of a life of ridicule and humiliation. The presentpaper, “Everyday Martyrdom”, emerges from the author’s immersionin Kierkegaard’s journals and notebooks and follows the sinuous pathof Kierkegaard’s refl ections on the necessity of martyrdom in the moderndemocratic age. When one of Kierkegaard’s conservative friendsexpressed hope for a strong man, a “tyrant,” to set things right, Kierkegaard wrote that what was needed was not a tyrant, but a “martyr.”
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Glöckner, Dorothea. "Kan du nå saltet?" Dansk Teologisk Tidsskrift 76, no. 2 (May 10, 2013): 115–32. http://dx.doi.org/10.7146/dtt.v76i2.105668.

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This article brings into dialogue Kierkegaard and modern sociolinguistics.A common starting point is provided by focussing on indirect communication. For what occurs between meaning and saying? And to what extent can social relations be influenced by indirect communication? Included is the survey by P. Brown and S.C. Levinson, Politeness. Some universals in language usage (1987) as well as latest studies on impoliteness that consider strategies of confl ict avoiding communication. Kierkegaard also shows that human communication has to include the receiver. Nevertheless, his thoughts on communication are at the same time fundamentally embedded in analyses of human selfconception. Reflections upon these thoughts are then addressed using Kierkegaard’s work, The Sickness Unto Death. In these selected encounters between Kierkegaard and sociolinguistics, ethical challenges of speech acts are approached as topic of a potential dialogue.
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Moser, Paul K. "God de re et de dicto: Kierkegaard, faith and religious diversity." Scottish Journal of Theology 74, no. 2 (May 2021): 135–46. http://dx.doi.org/10.1017/s0036930621000314.

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AbstractIn his Concluding Unscientific Postscript, Kierkegaard, writing as Johannes Climacus, famously distinguishes two kinds of religiousness, kind A and kind B. He claims that, even though kind A is basic to kind B, including as represented in Christian religious commitment, kind A both has God ‘in its ground’ and ‘can be present in paganism’ that is atheist or agnostic. This apparent conflict calls for a resolution, if kind A is to be coherent. This article offers a new resolution with a familiar distinction between God de re and God de dicto, even though interpreters have overlooked the importance of this distinction for understanding Kierkegaard. In addition, the article contends that this distinction is supportable from Kierkegaard's own writings, even though he himself did not draw it explicitly. The article also explains the importance of the distinction for understanding Kierkegaard on religious diversity in intellectual content. It proposes that it enables Kierkegaard to offer a compelling position on such diversity, given his understanding of God's perfectly good character and activity.
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Dissertations / Theses on the topic "Kierkegaard studies"

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Tarassenko, Luke Ivan Thomas. "Theopoetics : Kierkegaard and the vocation of the Christian creative artist." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:130003ad-973f-414d-9cb1-ced6e08f42ae.

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In this doctoral dissertation I examine the development of Kierkegaard's sense of vocation as a Christian creative artist by research into his journals and published works, as well as investigating how this was influenced by his scriptural hermeneutic. I then attempt to sketch some starting points for a theology of Christian creative artwork contextualised within modern theological aesthetics by drawing upon this examination. I argue that Kierkegaard began writing without documented reflection on his intentions and communicative methodology, but was nonetheless a religious author from the start of his career, as his text The Point of View for my Work as an Author later claimed. I trace how he began with a more "indirect" approach in his writing and gradually developed a theory of "indirect communication", though there were more "direct" elements present in his work from the beginning (the "first authorship"), yet as he continued in his authorial career he became ever more "direct" in his mode of communication (the "second authorship"), until it eventually became exclusively more "direct" religious writing (the "attack on Christendom"). I conclude that the most concise and complete formulation of Kierkegaard's mature conception of his task as a Christian artist becomes "to communicate Christianity in Christendom" in a more direct mode-to explain straightforwardly what authentic Christianity is in an age of cultural, purely nominal religion. I allow that this task is in some ways unique to his own historical situation but contend nonetheless that a consideration of it is profitable for contemporary theology because of the many different ways that he attempted to carry it out. In Kierkegaardian terms, and following on from resources in Kierkegaard and his use of scripture, I argue constructively from all of this that more "direct" communication is the more valuable form of communication to the Christian creative artist for theological reasons, but that more "indirect" communication can still be useful, in the task of communicating creatively through art.
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Sanders, J'aimé L. "The art of existentialism: F. Scott Fitzgerald, Ernest Hemingway, Norman Mailer and the American existential tradition." Scholar Commons, 2007. http://scholarcommons.usf.edu/etd/2350.

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The purpose of my research is to examine the philosophic influences on three literary works: F. Scott Fitzgerald's The Great Gatsby, Ernest Hemingway's Death in the Afternoon, and Norman Mailer's An American Dream. Through an investigation of biographical, historical, cultural, and textual evidence, I will argue for the influence of several European philosophers---Friedrich Nietzsche, Søren Kierkegaard, and Martin Heidegger---on these authors and on the structures and messages of their works. I will discuss how the specific works I have selected not only reveal each author's apt understanding of the existential-philosophical crises facing the individual in the twentieth century, but also reveal these authors' attempt to disseminate philosophic instruction on the "art of living" to their post-war American readers. I will argue that Fitzgerald, Hemingway, and Mailer address what they see as the universal philosophical crises of their generations in the form of literary art by appropriating and translating the existential concerns of existence to American interests and concerns. I will argue that Fitzgerald, Hemingway, and Mailer's emphasis on the individual's personal responsibility to first become self-aware and then to strive to see the world more clearly and truly reflects their own sense of responsibility as authors and artists of their generations, a point of view that repositions these authors as prophets, seers, healers, so to speak, of their times. Finally, I will discuss how, in An American Dream, Mailer builds on the Americanized existential foundations laid by Fitzgerald and Hemingway through his explicit invocation of and subtle references to the art and ideas of his literary-philosophic predecessors---Fitzgerald and Hemingway.
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Buben, Adam. "The Existential Compromise in the History of the Philosophy of Death." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3020.

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I begin by offering an account of two key strains in the history of philosophical dealings with death. Both strains initially seek to diminish fear of death by appealing to the idea that death is simply the separation of the soul from the body. According to the Platonic strain, death should not be feared since the soul will have a prolonged existence free from the bodily prison after death. With several dramatic modifications, this is the strain that is taken up by much of the mainstream Christian tradition. According to the Epicurean strain, death should not be feared since the tiny pthesiss that make up the soul leave the body and are dispersed at the moment of death, leaving behind no subject to experience any evil that might be associated with death. Although informed by millennia of further scientific discovery, this is the strain picked up on by contemporary atheistic, technologically advanced mankind. My primary goal is to demonstrate that philosophy has an often-overlooked alternative to viewing death in terms of this ancient dichotomy. This is the alternative championed by Søren Kierkegaard and Martin Heidegger. Although both thinkers arise from the Christian tradition, they clearly react to Epicurean insights about death in their work, thereby prescribing a peculiar way of living with death that the Christian tradition seems to have forgotten about. Despite the association of Kierkegaard and Heidegger, there is a fundamental difference between them on the subject of death. In Being and Time Heidegger seems to rely on the phenomenology of death that Kierkegaard provides in texts such as "At a Graveside." It is interesting to notice, however, that this discourse, especially when seen in the light of Kierkegaard's more obviously religious works, might only be compelling to the aspiring Christian. If so, then perhaps there is a tension in both Heidegger's "methodologically atheistic" appropriation of Kierkegaard's ideas about death, and Heidegger's attempt to make these ideas compelling to the aspiring human. My secondary goal is to determine whether Heidegger takes the "existential philosophy of death" too far when he incorporates it into his early ontological project.
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Lincoln, Ulrich. "Äusserung : Studien zum Handlungsbegriff in Søren Kierkegaards "Die Taten der Liebe /." Berlin : W. de Gruyter, 2000. http://catalogue.bnf.fr/ark:/12148/cb37635707j.

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Glöckner, Dorothea. "Kierkegaards Begriff der Wiederholung : eine Studie zu seinem Freiheitsverständnis /." Berlin : W. de Gruyter, 1998. http://catalogue.bnf.fr/ark:/12148/cb376357155.

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Lindqvist, Jennifer. "Sekulär ångest i 70-talets klassrum : En extistentiell och novellteoretisk studie av Torgny Lindgrens Skolbagateller medan jag försökte skriva till mina överordnade." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur (from 2013), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-78655.

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Before the publication of the short story collection Skolbagateller medan jag försökte skriva till min överordnade in 1972, Torgny Lindgren's authorship was characterized mainly by political criticism and satire. In both reception and later studies, Skolbagateller has also been seen mainly as a political and satirical work, depicting the bureaucracy and loneliness in the Swedish school system of the 1970s, while Lindgren's later works tend to discuss existentialistic and theological questions. While reading the earlier published theses about Lindgren's works, especially Ingela Pehrson's Livsmodet i skrönans värld from 1993, I realized how big of an influence Kierkegaard had been to the author. With this in mind, it seemed as if Skolbagateller depicts existential questions that go deeper than the political satire. The main issue of this essay is the lack of interpersonal contact that Skolbagateller depicts, and why this seems to be so closely connected to the school system. The short story collection is studied from an existential point of view, based on Kierkegaard's concept of anxiety. The concept of sin is examined by a comparison between the secular system on which Lindgren's school is based, and the Christian system in which Kierkegaard founded his existentialism. The prose of the short stories is examined with the help of literary theory, such as James Joyce's concept of epiphany, and Roman Jakobson's view on the metonymically constructed language of the realistic prose, and the metaphorically structured language of lyrical works. The analysis shows that the school in Skolbagateller is metonymically connected to the secular society, and by extension to the mere concept of society. The secular ideas the school teaches prohibit the individual and spiritual development of the persons that are part of the school system and the socially evaluated concept of sin causes anxiety. The secular ideals of stability and uniformity leads to a worldview where humans are seen as mere physical and rational beings, leading to a socially constructed determinism where change is impossible. The theme is depicted by metonymically written repetitions and "reader epiphanies", that are accomplished by allegorical stories. In these, the characters are confronted with a problem that makes them doubt the school system, but in the end, they still choose to accept the rules without further reflection.
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Krichbaum, Andreas. "Kierkegaard und Schleiermacher eine historisch-systematische Studie zum Religionsbegriff." Berlin New York, NY de Gruyter, 2006. http://d-nb.info/988058820/04.

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Krichbaum, Andreas. "Kierkegaard und Schleiermacher : eine historisch-systematische Studie zum Religionsbegriff." Berlin de Gruyter, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3085070&prov=M&dokv̲ar=1&doke̲xt=htm.

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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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Dieckow, Katrin. "Gespräche zwischen Gott und Mensch Studien zur Sprache bei Kierkegaard." Göttingen Vandenhoeck & Ruprecht, 2007. http://d-nb.info/99160704X/04.

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Books on the topic "Kierkegaard studies"

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the Søren Kierkegaard Research Cent. Kierkegaard Studies Yearbook (2009). Edited by Niels Jørgen Cappelørn, Hermann Deuser, K. Brian Söderquist, and Niels J. Cappelørn. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110207897.

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Faith and reason in Kierkegaard. Lanham, MD: University Press of America, 2010.

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Kierkegaard on faith and the self: Collected essays. Waco, Tex: Baylor University Press, 2006.

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Müller, Hans Martin, Dr. theol., ed. Kierkegaard-Studien. Waltrop: H. Spenner, 2006.

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Lilhav, Preben. Kierkegaard og hans mor: En studie til Søren Kierkegaards kristendoms-forståelse. Risskov: Sicana, 2007.

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Bertung, Birgit. Om Kierkegaard, kvinder og kærlighed: En studie i Søren Kierkegaards kvindesyn. København: C.A. Reitzel, 1987.

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Schulz, Heiko. Aneignung und Reflexion: Studien zur Rezeption Søren Kierkegaards. Berlin: De Gruyter, 2011.

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Beck, Elke. Identität der Person: Sozialphilosophische Studien zu Kierkegaard, Adorno und Habermas. Würzburg, Germany: Königshausen & Neumann, 1991.

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Gespräche zwischen Gott und Mensch: Studien zur Sprache bei Kierkegaard. Göttingen: Vandenhoeck & Ruprecht, 2009.

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Koch, Carl Henrik. Kierkegaard og "det interessante": En studie i en æstetisk kategori. København: C.A. Reitzel, 1992.

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Book chapters on the topic "Kierkegaard studies"

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Barrett, Lee C. "Kierkegaard and Biblical Studies." In A Companion to Kierkegaard, 139–54. Oxford, UK: Blackwell Publishing Ltd, 2015. http://dx.doi.org/10.1002/9781118783795.ch9.

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Lippitt, John. "Jest as Humility: Kierkegaard and the Limits of Earnestness." In Boston Studies in Philosophy, Religion and Public Life, 137–51. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91331-5_9.

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Figlerowicz, Marta. "Kierkegaard’s “Ugly Feelings”." In The Palgrave Handbook of Affect Studies and Textual Criticism, 695–711. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63303-9_26.

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Wyllie, Robert. "Kierkegaard’s Later Critique of Political Rationalism." In Palgrave Studies in Classical Liberalism, 47–60. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42599-9_4.

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Hutflötz, Karin. "Authenticity as a Benchmark of Human Selfhood? On Kierkegaard’s Concept of the Self." In Studien zur Interdisziplinären Anthropologie, 51–71. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-29661-2_4.

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Czakó, István. "Appropriation and Polemics: Karl Jaspers’ Criticism of Kierkegaard’s Concept of Religion." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 195–215. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22632-9_11.

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Robinson, Marcia C. "‘What Time Is It? . . . . Eternity’: Kierkegaard’s Socratic Use of Hegel’s Insights on Romantic Humor." In Boston Studies in Philosophy, Religion and Public Life, 115–36. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91331-5_8.

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"Moralisches und religiöses Selbstbewusstsein bei Fichte und im Blick auf Søren Kierkegaard." In Kierkegaard Studies. Monograph Series, edited by Jürgen Stolzenberg and Smail Rapic. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110221077.1.

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"Von Fichtes Ich zu Kierkegaards Selbst? Kontinuität und Bruch." In Kierkegaard Studies. Monograph Series, edited by Jürgen Stolzenberg and Smail Rapic. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110221077.141.

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"Sittliche Bewusstwerdung und Sich-Finden des Selbst in Gott bei Fichte und Kierkegaard." In Kierkegaard Studies. Monograph Series, edited by Jürgen Stolzenberg and Smail Rapic. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110221077.155.

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