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Journal articles on the topic 'Søren Kierkegaard'

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Published: 4 June 2021

Last updated: 25 April 2022

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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. ENGELSK ABSTRACT: 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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2

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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3

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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4

Marino, Gordon D. "Søren Kierkegaard." Philosophy Today 29, no. 3 (1985): 203–12. http://dx.doi.org/10.5840/philtoday1985293/43.

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5

Lee-Yang, Jiou. "Søren Kierkegaard." Philosophers' Magazine, no. 1 (1997): 25. http://dx.doi.org/10.5840/tpm199719.

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6

Oliveira, André Luiz Holanda. "Søren Kierkegaard." Revista Ágora Filosófica 21, no. 3 (December 29, 2021): 177–97. http://dx.doi.org/10.25247/p1982-999x.2021.v21n3.p177-197.

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Søren Kierkegaard, através dos seus livros e artigos, contribuiu decisivamente para a estruturação das diversas filosofias existencialistas do século vinte. Os seus escritos possuem um caráter inquietante, polêmico e hermético; refletindo as inquietações e dramas existenciais pelos quais o próprio filósofo passou tendo como horizonte o estádio religioso. Tendo em vista que o “tornar-se cristão” é para Kierkegaard o grande problema existencial, sua obra convoca os leitores e leitoras a fazerem esse mesmo movimento rumo à autenticidade existencial.

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7

Fishburn, Jan Forsythe. "Søren Kierkegaard, Exegete." Interpretation: A Journal of Bible and Theology 39, no. 3 (July 1985): 229–45. http://dx.doi.org/10.1177/002096438503900302.

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In response to the search for the factually true or historically probable elements in the Bible that influenced the interpretation of his day, Kierkegaard persisted in seeking the truth in Scripture through imaginative and total immersion in its content.

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8

Valls, Alvaro L. M. "Possíveis e reais contribuições de Ane Sørensdatter Kierkegaard, nascida Lund, à cultura ocidental – (um ensaio contra o mito do filósofo sem mãe)." Trilhas Filosóficas 11, no. 1 (June 26, 2018): 13–43. http://dx.doi.org/10.25244/tf.v11i1.3033.

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Resumo: O presente artigo, em forma ensaística, não pretende expor nenhuma teoria kierkegaardiana da educação. Antes se esforça por remover alguns mitos a respeito da própria educação de Kierkegaard, e para tanto busca basicamente enfatizar o lado saudável de uma figura materna – em geral ignorada ou menosprezada pelos comentadores. Além disso, denuncia preconceitos de interpretações dinamarquesas, alemãs, francesas e brasileiras.Palavras-chave: Søren Kierkegaard. Ane Sørensdatter Kierkegaard. Georg Brandes. Casamento e procriação. Relações mãe/filho. Psicólogos e problemas psicológicos. Abstract: The present article, in essayistic form, does not intend to expose any kierkegaardian theory of education. It rather makes an effort to remove some myths about Kierkegaard’s own education, in order to which it tries basically to emphasize the sound, wealthy side of a maternal-figure – generally ignored or disdained by several commentators. Beyond, it denounces some prejudices of Danish, German, French and Brazilian interpretations.Keywords: Søren Kierkegaard. Ane Sørensdatter Kierkegaard. Georg Brandes. Marriage and procreation. Mother/son relations. Psychologists and psychological problems. REFERÊNCIASBRANDES, Georg. Nietzsche: Un ensayo sobre el radicalismo aristocrático. Traducción de José Liebermann. México: Sexto piso, 2004.GARFF, Joakim. SAK. Søren Aabye Kierkegaard: En Biografi. København: Gads Forlag, 2000.HIMMELSTRUP, Jens (Udg.). Søren Kierkegaard: International Bibliografi. København: Nyt Nordisk Forlag – Arnold Busk, 1962.HIRSCH, Emanuel. Kierkegaard-Studien, Band 1. (Gesammelte Werke 11.) Waltrop: Spenner, 2006. (Neu herausgegeben und eingeleitet von H. M. Müller. – Reprodução dos originais de 1930-33).JASPERS, Karl. Psicopatología General. Traducción de la 5a. ed. alemana por Roberto Saubinet y Diego Santillan. Buenos Aires: Bini, 1950._______. Psychologie der Weltanschauungen: Fünfte, unveränderte Auflage. Berlin-Göttingen-Heidelberg: Springer 1960. (1919)KIERKEGAARD, Søren A. O Conceito de Ironia constantemente referido a Sócrates. Tradução de Álvaro Valls. Petrópolis: Vozes, 1991._______. Migalhas Filosóficas: ou um bocadinho de filosofia de João Clímacus. Tradução de Álvaro Valls. Petrópolis: Vozes, 1995. (Ou: Tradução de José Miranda Justo. Lisboa: Relógio D’Água, 2012.)_______. In Vino Veritas. Tradução de José Miranda Justo. Lisboa: Antígona, 2005.KIERKEGAARD, Søren A. Ou – Ou: Um Fragmento de Vida (Primeira Parte). Tradução de Elisabete M. de Sousa. Lisboa: Relógio D’Água, 2013._______. Ou – Ou: Um Fragmento de Vida (Segunda Parte) Tradução de Elisabete M. de Sousa. Lisboa: Relógio D’Água, 2017._______. As Obras do Amor: Algumas considerações cristãs em forma de discursos. Tradução de Álvaro Valls. Petrópolis: Vozes; Bragança Paulista: Ed. Univ. São Francisco, 2005._______. Diapsalmata. Tradução, Notas e Posfácio de Nuno Ferro e M. J. de Carvalho et al.. Lisboa: Assírio & Alvim, 2011._______. Do Desespero Silencioso ao Elogio do Amor Desinteressado: Aforismos, novelas e discursos de Søren Kierkegaard. Tradução de Álvaro Valls. Porto Alegre: Escritos, 2004.KIRMMSE, Bruce. Kierkegaard In Golden Age Denmark: Bloomington & Indianapolis: Indiana University Press, 1990.KIRMMSE, Bruce (Org.). Encounters With Kierkegaard: A Life as Seen by His Contemporaries. Princeton, NJ: Princeton University Press, 1996.KJÆR, Grette. Den Gådefulde Familie: Historien bag det Kierkegaardske Familiegravsted. København: Reitzels Boghandel, 1981.MALIK, Habib C. Receiving Søren Kierkegaard: The Early Impact and Transmission of His Thought. Washington D.C.: The Catolic University of America Press, 1997.MESNARD, Pierre. Le Vrai Visage de Kierkegaard. Paris: Beauchesne, 1948.ODEN, Thomas (Org.) The Humour of Kierkegaard: An Anthology. Princeton and Oxford: Princeton University Press, 2004.POOLE, Roger & STANGERUP, Henrik (Org.). The Laughter Is on My Side: An Imaginative Introduction to Kierkegaard. Princeton, NJ: Princeton University Press,1989.STEWART, Jon. A History of Hegelianism in Golden Age Denmark. Tome I. The Heiberg Period: 1824-1836. Copenhagen: SKRC/Reitzel, 2007.THEUNISSEN, Michael. Der Begriff Ernst bei Sören Kierkegaard. Freiburg/München: Alber, 1978. (Com a dedicatória: “Meiner Mutter”!)VERGOTE, Henri–Bernard. Sens et repetition: Essai sur l’ironie kierkegaardienne. Tomes I et II. Paris: Cerf/Orante, 1982.WAHL, Jean. Études Kierkegaardiennes. 4e. édition. Paris: Vrin, 1974.

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9

Bruun, Søren. "Søren Kierkegaard and uplifting." Enrahonar. An international journal of theoretical and practical reason 29 (July 7, 1998): 87. http://dx.doi.org/10.5565/rev/enrahonar.448.

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10

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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11

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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12

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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13

Møller, Kristian Bank. "Overvældende Kierkegaard-poetik." K&K - Kultur og Klasse 28, no. 90 (February 10, 2000): 142–47. http://dx.doi.org/10.7146/kok.v28i90.21066.

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14

Disse, Jörg. "Communication of Existence: Søren Kierkegaard and Gabriel Marcel." Kierkegaard Studies Yearbook 23, no. 1 (July 26, 2018): 311–28. http://dx.doi.org/10.1515/kierke-2018-0014.

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AbstractThe article compares Kierkegaard’s and Marcel’s comprehension of existence and communication of existence. With reference to the notion of existence, both authors (independently from each other) develop the idea of a second reflection that includes a theory of communication. But whereas Kierkegaard conceives communication strictly within a first person perspective, Marcel establishes a kind of second person perspective. For this reason and despite a strong common basis in their views, different aspects of communication of existence are put forward by them.

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15

Sørensen, Anders Dræby. "Søren Kierkegaards gennemslag i den eksistentielle og humanistiske psykologi, psykoterapi og psykiatri." Slagmark - Tidsskrift for idéhistorie, no. 68 (March 9, 2018): 79–102. http://dx.doi.org/10.7146/sl.v0i68.104289.

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Kierkegaard has long been known as a philosopher and theologican, but his writings have also made an important impact on the fields of psychology, psychiatry and psychotherapy. The article explores the reception of Kierkegaard’s thoughts in the humanistic and existential approaches to the psysciences. Kierkegaard has been most used by Ludwig Binswanger, Carl Rogers, Rollo May and Emmy van Deurzen for whom The Concept of Anxiety and The Sickness unto Death have been the two most influential texts.

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16

Andrijauskas, Antanas. "Reflections of an Existential Crisis in Søren Kierkegaard’s Aesthetic Conception." Dialogue and Universalism 29, no. 2 (2019): 29–41. http://dx.doi.org/10.5840/du201929219.

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This article considers the principles of philosophical thinking in Søren Kierkegaard’s nonclassical aesthetics. Special attention is given to his radical critique of “false” and “impersonal” rationalism. This does not only mean the rejection of the traditional principles of classical metaphysics which claims “universality” and “universal meaning.” Kierkegaard also bases his philosophy on individual human life, or, in other words, personal existence with its unique inner world. His critique is more profound than that by Arthur Schopenhauer. Kierkegaard develops his own philosophy of “existential crisis,” opposing subjective will and internal changes to abstract thinking and external influences. Kierkegaard’s works initiate the critical or nonclassical stage in Western aesthetics. The main place in it is occupied by the idea of the disharmony of the world: its subjective reflection is “split” consciousness that has lost contact with the traditional concepts of harmony, humanism, goodness, beauty and philosophy of art.

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17

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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18

TAELS, Johan. "Søren Kierkegaard over de liefde." Ethische Perspectieven 3, no. 4 (December 1, 1993): 226–28. http://dx.doi.org/10.2143/epn.3.4.2005500.

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19

Research Centre, The Søren Kierkegaard. "The Søren Kierkegaard Research Centre." Enrahonar. An international journal of theoretical and practical reason 29 (July 7, 1998): 165. http://dx.doi.org/10.5565/rev/enrahonar.462.

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20

Kondrup, Johnny. "Les manuscrits de Søren Kierkegaard." Genesis, no. 34 (April 10, 2012): 173–86. http://dx.doi.org/10.4000/genesis.976.

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21

Colebrook, Claire. "Feminist Interpretations of Søren Kierkegaard." Women’s Philosophy Review, no. 21 (1999): 92–96. http://dx.doi.org/10.5840/wpr19992120.

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22

TOEPLITZ, KAROL. "Chrześcijaństwo pozakonfesjonalne i Søren Kierkegaard." Filozofia Chrześcijańska 15 (October 16, 2018): 85–106. http://dx.doi.org/10.14746/fc.2018.15.4.

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According to Søren Kierkegaard, the development of Christianity is a history of going away from it, or at least of mitigating the criteria of belonging to it. Dane proposes two models of the trans confessional faith: (1) The recognition of the earthly life of Jesus Christ, of his death and resurrection, and nothing more. (2) The recognition of the faith as that which was defi ned above in the fi rst point and, additionally, on this basis of the choice of the Bible, which is possible as the secondary act related to the faith but not as its starting point. Moreover, all the interpretations of the beyond-confessional faith should be subjectively considered by a single individual. Kierkegaard mentions here some mystical elements. All the religious relationships should be personal in character. As far as the questions of faith and reason are concerned, the standpoint of Paulinism – either/or – is binding. Kierkegaard demands that the existing churches recognise themselves as representing the mitigated forms of Christianity; otherwise they have to undergo criticism. For him, the fi rst two centuries of the existence of Christianity are the ideal ones, and the personal model is the „witness of the truth”, of which he gives the detailed description. The increasing phenomenon of the trans-confessional faith has its roots in the civilisational changes (the secularization) as well as in the intensive manifestation, in the history of Christianity, of the practices which are inconsistent with the biblical background.

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23

Repo, Eija. "SØREN KIERKEGAARD SJÄLV. PSYKOANALYTISKA LÄSNINGAR." Scandinavian Psychoanalytic Review 24, no. 2 (January 2001): 131–33. http://dx.doi.org/10.1080/01062301.2001.10592627.

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24

Vidal, Daniel. "Søren Kierkegaard, Exercice en christianisme." Archives de sciences sociales des religions, no. 140 (December 1, 2007): 157–310. http://dx.doi.org/10.4000/assr.11013.

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25

Smith. "Søren Kierkegaard as Library User." Libraries: Culture, History, and Society 3, no. 1 (2019): 1. http://dx.doi.org/10.5325/libraries.3.1.0001.

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Glavan, Mihael. "Edvard Kocbek in Søren Kierkegaard." Stati inu obstati, revija za vprašanja protestantizma 16, no. 32 (December 20, 2020): 403–25. http://dx.doi.org/10.26493/2590-9754.16(32)403-425.

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27

Pfister, Lauren F. "Søren Kierkegaard and Chinese Philosophy." Journal of Chinese Philosophy 40, no. 1 (March 2, 2013): 5–7. http://dx.doi.org/10.1163/15406253-04001002.

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Valls, Alvaro L. M. "discurso edificante de Søren Kierkegaard." Cadernos de Literatura em Tradução, no. 22 (December 21, 2020): 290–325. http://dx.doi.org/10.11606/issn.2359-5388.i22p290-325.

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29

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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30

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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Araújo Silva, Marcos Érico de. "A paidéia kierkegaardiana." Trilhas Filosóficas 11, no. 1 (June 26, 2018): 45–91. http://dx.doi.org/10.25244/tf.v11i1.3034.

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Resumo: Farei uma abordagem da educação em Kierkegaard do ponto de vista filosófico sendo, portanto, uma introdução à filosofia de Kierkegaard. Educação é compreendida no sentido da paidéia grega. Assim como a paidéia se inclina para a areté, do mesmo modo a paidéia kierkegaardiana exige a modificação da existência. O método da comunicação indireta é a forma da educação e, assim, o ensinar do autêntico professor decorre de sua “originalidade adquirida” ao reduplicar em sua existência o que ensina apropriando-se, quer dizer, sendo, ele mesmo, aquilo que ensina. Ao contrário, o professor erudito possui apenas uma “originalidade imediata e primeira” e, por isso, apenas transmite e exibe seu vasto saber sem reduplicá-lo. A produção pseudônima e religiosa são os dois olhos de Kierkegaard para ver a mesma questão: o tornar-se si-mesmo e sua imbricação com a realidade efetiva.Palavras-chave: Paidéia kierkegaardiana. Si-mesmo. Areté. Modificação da existência. Originalidade adquirida. Originalidade imediata e primeira. Abstract: I will make an approach of the education in Kierkegaard's philosophical point of view, therefore, an introduction to Kierkegaard's philosophy. Education is understood in the sense of the Greek paidéia. Just as paidéia inclines toward the areté, in the same way Kierkegaardian paideia demands the modification of existence. The method of indirect communication is the form of education, and thus the teaching of the authentic teacher stems from his "acquired originality" by reduplicating into his existence, which teaches appropriating, that is, being himself, what he teaches. On the contrary, the learned teacher has only an "immediate and first originality" and, therefore, only transmits and exhibits his vast knowledge without reduplicating it. The pseudonymous and religious production are the two eyes of Kierkegaard to see the same question: to become self and its imbrication with effective reality.Keywords: Kierkegaardiana Paidéia. Self. Areté. Modification of existence. Originality acquired. Immediate and first originality. REFERÊNCIASAGOSTINHO, Santo. De la doctrina cristiana. In: AGOSTINHO, Santo. Obras de San Agustin. Tomo XV. Edición bilingüe. Madrid: Biblioteca de Autores Cristianos, 1957.FOGEL, Gilvan. Notas a respeito da educação. In: Rev. Filosófica São Boaventura. v. 3, n. 1, p. 37-48, jan/jun, 2010.HEIDEGGER, Martin. Principios metafísicos de la lógica. Traducción de Juan José García Norro. Madrid: Editorial Síntesis, 2007.______ . Ser e Tempo. Tradução revisada de Márcia Sá Cavalcante Schuback. Volume Único. Petrópolis: Vozes, 2006.______ . Fenomenologia da vida religiosa. Tradução de Enio Paulo Giachini, Jairo Ferrandin, e Renato Kirchner. Bragança Paulista: Editora Universitária São Francisco; Petrópolis: Vozes, 2010.JAEGER, Werner. Paidéia: A formação do homem grego. Tradução de Artur M. Parreira. São Paulo: Martins Fontes, 1995.KIERKEGAARD, Søren. Lilien paa Marken og Fuglen under Himlen. In: Søren Kierkegaards Skrifter Elektronisk version 1.4, 2009. (SKS 11)_______. Sygdommen til Døden: en christelig psychologisk Udvikling til Opbyggelse og Opvækkelse. In: Søren Kierkegaards Skrifter Elektronisk. Version 1.7, 2012 (SKS 11)._______. Diario: 1851-1852, Vol. 9. 3ª ed. A cura di Cornelio Fabro. Brescia: Morcelliana, 1980. (D 9)._______. La dialectique de la communication étique et éthico-religieuse. In: KIERKEGAARD, Søren. Œuvres Complètes: Les Œuvres de l’amour; La dialectique de la communication étique et éthico-religieuse. Trad. Paul-Henri Tisseau e Else-Marie Jacquet Tisseau. Tome XIV, Paris: Édition de L’Orante, 1980 (OC 14)._______. La neutralité armée. In: KIERKEGAARD, Søren. Œuvres Complètes: L’École du cristianisme; La neutralité armée; Um article; Sur mon Œuvre d’écrivain. Trad. Paul-Henri Tisseau e Else-Marie Jacquet Tisseau. Tome XVII, Paris: Édition de L’Orante, 1982a (OC 17)._______. Sur mon Œuvre d’écrivain. In: KIERKEGAARD, Søren. Œuvres Complètes: L’École du cristianisme; La neutralité armée; Um article; Sur mon Œuvre d’écrivain. Trad. Paul-Henri Tisseau e Else-Marie Jacquet Tisseau. Tome XVII, Paris: Édition de L’Orante, 1982b (OC 17).KIERKEGAARD, Søren. Point de vue explicatif de mon oeuvre d’écrivain. In: Œuvres complètes de Søren Kierkegaard: Point de vue explicatif de mon oeuvre d’écrivain; Deus petits traités éthico-religieux; La maladie a la mort; Six discours. Tome XVI. Traduction Paul-Henri Tisseau e Else-Marie Jacquet Tisseau. Paris: Edition de L’orante, 1971 (OC 16)._______. Ponto de vista explicativo da minha obra de escritor: uma comunicação direta, relatório à História. Tradução de João Gama. Lisboa: Edições 70, 2002._______. As obras do amor: algumas considerações cristãs em forma de discursos. Tradutor Álvaro Luiz Montenegro Valls. Petrópolis: Vozes; Bragança Paulista: Editora Universitária São Francisco, 2005._______. El lirio en el campo y el pájaro bajo el cielo. Tres discursos piadosos [1849]. In: Los lírios del campo y las aves del cielo. Traducción de Demetrio Gutiérrez Rivero. Madrid: Trotta, 2007._______. La enfermedad mortal: una exposición Cristiano-psicológica para edificar y despertar. Traducción de Demetrio Gutiérrez Rivero. Madrid: Trotta, 2008a._______. Migalhas filosóficas ou um bocadinho de filosofia de João Climacus. Tradução de Ernani Reichmann e Álvaro L. M. Valls. 2ª ed. Petrópolis: Vozes, 2008b._______. O conceito de angústia: uma simples reflexão psicológico-demonstrativa direcionada ao problema dogmático do pecado hereditário de Vigilius Haufniensis. Tradução de Álvaro L. M. Valls. Petrópolis: Vozes; Bragança Paulista: Editora Universitária São Francisco, 2010._______. La época presente. Introducción, traducción y notas de Manfred Svensson. Madrid: Trotta, 2012._______. Pós-escrito conclusivo não científico às migalhas filosóficas: coletânea mímico-patético-dialética, contribuição existencial, por Johannes Climacus. Vol. 1. Tradução de Álvaro Luiz Montenegro Valls e Marília Murta de Almeida. Petrópolis: Vozes; Bragança Paulista: Editora Universitária São Francisco, 2013.KIERKEGAARD, Søren. Pós-escrito conclusivo não científico às migalhas filosóficas: coletânea mímico-patético-dialética, contribuição existencial, por Johannes Climacus. Vol. 2. Tradução de Álvaro Luiz Montenegro Valls e Marília Murta de Almeida. Petrópolis: Vozes; Bragança Paulista: Editora Universitária São Francisco, 2016._______. O evangelho dos sofrimentos. In: Discursos edificantes em diversos espíritos: o que aprendemos dos lírios do campo e das aves do céu; O evangelho dos sofrimentos. Tradução de Álvaro Valls, e Else Hagelund. São Paulo: LiberArs, 2018.MARCEL, Gabriel. Aproximación al misterio del Ser: posiciones y aproximaciones concretas al mistério ontológico. Traducción, prólogo y notas de José Luis Cañas. Madrid: Ediciones Encuentro, 1987.PLATÃO. A república. 12ª ed. Introdução, Tradução e Notas de Maria Helena da Rocha Pereira. Lisboa: Fundação Calouste Gulbenkian, 2010.SCHOPENHAUER, Artur. Fragmentos sobre la historia de la filosofía. In: Parega y paralipómena: escritos filosóficos menores. Vol. 1. Traducción de Pilar López de Santa María. Madrid: Editorial Trotta, 2006.

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Vargas, Jean. "As dúvidas de Kierkegaard: ou sobre o legado pedagógico do romantismo alemão." Trilhas Filosóficas 11, no. 1 (June 26, 2018): 223–38. http://dx.doi.org/10.25244/tf.v11i1.3041.

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Resumo: O artigo leva em conta a recepção de Kierkegaard sobre o modo como os românticos lidam com o conhecimento e argumenta que o dinamarquês tem algo a dizer sobre temáticas de educação que estão hoje na ordem do dia. O artigo mostra ainda como Kierkegaard lida com temas transdisciplinares e em que medida a herança romântica, em contraposição ao legado iluminista, o ajuda a conceber sua reflexão pedagógica e existencial.Palavras-chave: Kierkegaard. Educação. Romantismo alemão. Pedagogia. Dúvida Abstract: The article takes into account Kierkegaard's reception of how the romantics deal with knowledge and argues that the Danish has something to say about education issues that are today the order of the day. The article also shows how Kierkegaard deals with transdisciplinary themes and to what extent the romantic heritage, in contrast to the enlightened legacy, helps him to conceive his pedagogical and existential reflection. Keywords: Kierkegaard. Education. German romanticism. Pedagogy. Doubt. REFERÊNCIASBEISER, Frederick. German Idealism: The Struggle against subjectivism 1781-1801. Londres: Harvard University Press, 2002.BERLIN, Isaiah. As raízes do romantismo. São Paulo: Três Estrelas, 2015.GRAMMONT, Guiomar de. Don Juan, Fausto e o Judeu Errante em Kierkeggard. Petrópolis: Catedral das Letras, 2003.KIERKEGAARD, Søren. Johannes Clímacus ou é preciso duvidar de tudo. São Paulo: Martins Fontes, 2003.KIERKEGAARD, Søren. Ponto de vista explicativo da minha obra de escritor: uma comunicação direta, relatório à História. Tradução de João Gama. Lisboa: Edições 70, 2002._______. Ou-ou: um fragmento de vida. Volume I. Tradução de Elisabete M. de Sousa. Lisboa: Relógios’d’água, 2013a._______. Pós-escrito conclusivo não científico às Migalhas filosóficas: coletânea mímico-patético-dialética, contribuição existencial, por Johannes Climacus. Tradução de Álvaro L. M, Valls. Petrópolis: Vozes, 2013. v.1._______. Temor e Tremor. Tradução de Maria José Marinho. São Paulo: Abril cultural, 1974. (Os pensadores).LÖWITH, Karl. De Hegel à Nietzsche. Tradução de Rémi Laureillard, Paris: Gallimard, 1969.PATTINSON, George. Kierkegaard, Religion and the Nineteenth-Century Crisis of Culture. Cambridge : Cambridge University Press, 2004.SAFRANSKI, Rudiger. Romantismo: uma questão alemã. Tradução de Rita Rios. São Paulo: Estação Liberdade, 2010.VALLS, Álvaro; MARTINS, Jasson. (Org.). Kierkegaard no nosso tempo. São Leopoldo: Nova Harmonia, 2010.VARGAS, Jean. Kierkegaard entre a existência e o niilismo. Puc Minas: Sapere Aude, Belo Horizonte, v.6–n.12, Jul./Dez.2015, p. 657-671.VARGAS, Jean. Indivíduo e multidão: uma reflexão sobre o lugar da ética no pensamento de Søren Kierkegaard. UFMG: Outramargem, Belo Horizonte, V. - n., 2 Semestre 2014, p. 99-109.

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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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Lima, Fransmar Costa. "Entre o mestre e o discípulo nas Migalhas Filosóficas: a existência educadora em Kierkegaard." Trilhas Filosóficas 11, no. 1 (June 26, 2018): 155–74. http://dx.doi.org/10.25244/tf.v11i1.3037.

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Resumo: O artigo que ora se apresenta é, na realidade, um pequeno ensaio que tem por finalidade indagar a importância da educação no pensamento de Søren Kierkegaard e investigar se, no âmbito da existência como possibilidade, uma educação voltada para a subjetividade se mostra efetiva diante dos debates acerca da liberdade e da singularidade do indivíduo. Pouco se debate sobre o conceito de educação em Kierkegaard, porém, acreditamos que se trata de um ponto basilar no pensamento do filósofo dinamarquês, conforme buscamos demonstrar, e deve ser objeto de maiores pesquisas, estudos e reflexões. Tomamos como referência para o início desse debate textos como as Migalhas Filosóficas e o Post-Scriptum, onde a subjetividade e a singularidade aparecem como conceitos fundamentais.Palavras-chave: Educação. Existência. Singularidade. Subjetividade. Kierkegaard. Abstract: The present article is, in fact, a small essay whose purpose is to investigate the importance of education in Søren Kierkegaard's thinking and to investigate whether, in the scope of existence as a possibility, an education focused on subjectivity is effective before the debates about the freedom and the singularity of the individual. There is little debate about the concept of education in Kierkegaard, but we believe that this is a basic point in the thinking of the Danish philosopher, as we seek to demonstrate, and should be the object of further research, study and reflection. We take as reference for the beginning of this debate texts such as the Philosophical Fragments and the Post-Scriptum, where subjectivity and singularity appear as fundamental concepts.Keywords: Education. Existence. Uniqueness. Subjectivity. Kierkegaard. REFERÊNCIASALMEIDA, J.M A alteridade na construção da ética de Kierkegaard e Lévinas. In: Revista Controvérsia - Vol. 6, n° 1: 36-45 (jan-mai 2010), São Leopoldo: UNISINOS, 2010.KIERKEGAARD, Søren. Diario: 1847-1848, Vol. 4. 3ª ed. A cura di Cornelio Fabro. Brescia: Morcelliana, 1980. (D 4)._______. Opere. Sansoni Editore. Milano: 1993._______. Postilla Conclusiva no Scientifica alle Briciole di Filosofia. In: Opere. Tradução e organização de Cornélio Fabro. Sansoni Editore: Milano, 1993._______. As obras do amor: algumas considerações cristãs em forma de discurso. Tradução de Álvaro Valls. Petrópolis: Vozes, 2005._______. Três Discursos Edificantes de 1843. Tradução de Henri Nicolay Levinspuhl. Publicação do Tradutor. Rio de Janeiro: 2000.KIERKEGAARD, Søren. Migalhas filosóficas ou um bocadinho de filosofia de João Climacus. Tradução de Álvaro Valls, e Ernani Reichmann. Petrópolis: Vozes, 2001._______. O conceito de Ironia: constantemente referido à Sócrates. Tradução de Álvaro Valls, e Ernani Reichmann. Vozes: Rio de Janeiro, 1997._______. Johannes Climacus ou É preciso duvidar de tudo. Tradução Silvia Saviano Sampaio e Álvaro Valls. Martins Fontes: São Paulo, 2003._______. Diário Íntimo. Tradução de Maria Angélica Bosco. Santiago Rueda: Buenos Aires, 1989MARTINS, J.S.; VALLS, A. L. M. (orgs.). Kierkegaard no nosso tempo. Nova Harmonia: São Leopoldo: 2010.

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Da Silva, Carlos Campêlo. "Compêndio Kierkegaard." Reflexão 43, no. 2 (May 10, 2019): 329. http://dx.doi.org/10.24220/2447-6803v43n2a3769.

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Nos dias 27, 28 e 29 de maio de 2013, diversos pesquisadores brasileiros seguiram rumo à Universidade do Rio dos Sinos (Unisinos), no Rio Grande do Sul, para se unirem a outros pesquisadores estrangeiros a fim de comemorar o bicentenário de nascimento do filósofo Søren Aabye Kierkegaard, nascido em 5 de maio de 1813 e falecido em 11 de novembro de 1855.

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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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Therkelsen, Michael Juul. "Forførelse, bedrag og erkendelse hos Søren Kierkegaard." K&K - Kultur og Klasse 25, no. 83 (March 17, 1997): 69–92. http://dx.doi.org/10.7146/kok.v25i83.21385.

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Thompson, Curtis L. "Hans L. Martensen on Self-Consciousness, Mysticism, and Freedom." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 371–404. http://dx.doi.org/10.1515/kierke-2021-0016.

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Abstract This article examines three early writings of Hans L. Martensen, Søren Kierkegaard’s teacher and the target of his criticisms. The writings focus respectively on self-consciousness, mysticism, and freedom. They each make important claims about religion, and together they disclose the young Martensen’s systematic understanding of the epistemological, mystical, and moral-ethical dimensions of human experience as shaped by the representations of Christian faith and life. The analysis reveals an agile thinker, whose creative philosophical and theological ideas are the product of imaginative speculation growing out of passionate religiosity. Some connections will be drawn from these essays to the writings of Søren Kierkegaard.

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Gołębiewska, Maria. "The Phenomenal Aspects of Irony according to Søren Kierkegaard." Open Theology 6, no. 1 (November 9, 2020): 606–22. http://dx.doi.org/10.1515/opth-2020-0129.

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AbstractThe aim of the text is to characterise some phenomenal aspects of irony (particularly, of the ironic speech acts), which may be found in the Kierkegaardian reflection concerning diverse ironic attitudes of individuals, mainly of Christians. The constant assumptions in Søren Kierkegaard’s various output – in pseudonymous works, those signed with his own name, in “edifying discourses” and other religious texts –include the teleological conception of the sense of human being and existence. According to the philosopher, this sense is determined by the individually chosen and subjectively accepted goal of existence, related to the indicated three stages of life. This is the goal of a person who lives their mortal existence between joke and despair, at an ironic and sceptical distance from rash judgements and generalisations, and at the same time in fear of mundane threats and in fear of God. With the ambiguity of the category of existence, researchers combine an ironic attitude which, according to Kierkegaard, would characterise our way of existence together with its cognition and which would be connected with the conception of subjective truth as based on paradox. Kierkegaard wrote about ironic engagement and at the same time distance, about a positive ironic attitude towards the world of the here and now – a mundane immanent reality. According to Kierkegaard, the ironic attitude is closely related to dialectics, which he understood in a specific way – the structures of repetition and doubling are dialectic, and this dialectics may be found, among other things, in communication and in irony as a specific relation between thought and language. One must highlight that Kierkegaard considered two general types of irony: verbal (logical, rhetorical and poetic) and situational (existential), ultimately pointing out their religious aspects. The final part of the article describes different interconnections between the logical plus rhetorical aspects of irony and the issue of religious engagement of individuals (Christians) – their ironic entanglement in the relations between faith and knowledge, faith and doubt, mundane immanent world and transcendent universe.

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Gregersen, Niels Henrik. "Søren Kierkegaard: Fra martyr til menneske." Dansk Teologisk Tidsskrift 76, no. 2 (May 10, 2013): 81. http://dx.doi.org/10.7146/dtt.v76i2.105664.

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Perkins, Robert L. "Søren Kierkegaard and the Common Man." International Studies in Philosophy 35, no. 4 (2003): 181–82. http://dx.doi.org/10.5840/intstudphil200335441.

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Elorrieta Grimalt, María Paz. "Humor y sufrimiento en Søren Kierkegaard." Anuario Filosófico 51, no. 3 (November 2018): 515–32. http://dx.doi.org/10.15581/009.51.3.515-532.

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Jansen, Nerina. "Søren Kierkegaard: haltes op die lewenspad." Communicatio 12, no. 2 (January 1986): 2–8. http://dx.doi.org/10.1080/02500168608537684.

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Hauschildt, Friedrich. "War Søren Kierkegaard ein lutherischer Theologe?" Kerygma und Dogma 57, no. 4 (December 2011): 313–37. http://dx.doi.org/10.13109/kedo.2011.57.4.313.

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Walsh, Sylvia. "Søren Kierkegaard and the Common Man." Philosophia Christi 4, no. 2 (2002): 585–87. http://dx.doi.org/10.5840/pc20024267.

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Andersen, Lars Erslev. "Eksistens og modernitet hos Søren Kierkegaard." Slagmark - Tidsskrift for idéhistorie, no. 4 (January 30, 2018): 60–80. http://dx.doi.org/10.7146/sl.v0i4.103397.

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Kierkegaard og Det ModerneUnder indtryk af Jørgen Sonnes nyligt udsendte digtantologi "De første Moderne" kunne man forledes til den opfattelse, at det moderne og modernismen er et og det samme og at det modernes fremvækst følgeligt skulle være sammenfaldende med modernismens opblomstring i anden halvdel af 1800-tallet (o. 1875)

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Buben, Adam. "The Paradoxical Rationality of Søren Kierkegaard." International Journal of Philosophical Studies 22, no. 4 (August 8, 2014): 635–40. http://dx.doi.org/10.1080/09672559.2014.948711.

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Pfister, Lauren F. "Introduction: Søren Kierkegaard and Chinese Philosophy." Journal of Chinese Philosophy 40, no. 1 (March 2013): 5–8. http://dx.doi.org/10.1111/1540-6253.12028.

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Søltoft, Pia. "Søren Kierkegaard and the romantics: passion." International Journal of Philosophy and Theology 78, no. 1-2 (December 23, 2016): 106–20. http://dx.doi.org/10.1080/21692327.2016.1263009.

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Brandt, Frithiof. "Søren Kierkegaard og Mozarts Don Juan." Theoria 1, no. 1-2 (February 11, 2008): 83–120. http://dx.doi.org/10.1111/j.1755-2567.1935.tb01062.x.

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