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  1. The Problem of Despair: A Kierkegaardian Reading of the Book of Job.Richard Oxenberg - manuscript
    The Book of Job is often read as the Bible's response to theodicy's 'problem of evil.' As a resolution to the logical difficulties of this problem, however, it is singularly unsatisfying. Job's ethical protest against God is never addressed at the level of the ethical. But suggested in Job's final encounter with God is the possibility of a spiritual resolution beyond the ethical. In this paper I examine the Book of Job as a response to the spiritual problem of despair; (...)
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  2. Faith and sacrifice in Fear and Trembling.Neelesh Pratap - manuscript
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  3. Bakhtin and the Kierkegaardian Revolution.Sergeiy Sandler - manuscript
    Søren Kierkegaard’s influence on the thought of Mikhail Bakhtin has received relatively little attention from Bakhtin scholars (and hardly any attention from Bakhtin scholars in the English-speaking world). Yet, as I argue in this paper, Kierkegaard was among the most important formative influences on Bakhtin's work. This influence is most evident in Bakhtin's early ethical philosophy, but remains highly relevant in later periods. Reading Bakhtin as a follower and developer of Kierkegaard's fundamental philosophical insights provides us with a key to (...)
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  4. The Philosophy of Science in Either-Or.Hans Halvorson - forthcoming - In Ryan Kemp & Walter Wietzke (eds.), Cambridge Critical Guide to Either-Or. Cambridge University Press.
    Kierkegaard's Either-Or is a book about the choice between aesthetic, ethical, and religious approaches to life. I show that Either-Or also contains a proposal for philosophy of science, and in particular, about the ideal epistemic state for human beings. Whereas the Cartesian-Hegelian tradition conceived of the ideal state as one of detached deliberation -- i.e. "seeing the world as it is in itself" -- Kierkegaard envisions the ideal state as the achievement of equilibrium between the "spectator" and "actor" aspects of (...)
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  5. Kierkegaard on Belief and Credence.Z. Quanbeck - forthcoming - European Journal of Philosophy.
    Kierkegaard’s pseudonym Johannes Climacus famously defines faith as a risky “venture” that requires “holding fast” to “objective uncertainty.” Yet puzzlingly, he emphasizes that faith requires resolute conviction and certainty. Moreover, Climacus claims that all beliefs about contingent propositions about the external world “exclude doubt” and “nullify uncertainty,” but also that uncertainty is “continually present” in these very same beliefs. This paper argues that these apparent contradictions can be resolved by interpreting Climacus as a belief-credence dualist. That is, Climacus holds that (...)
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  6. Kierkegaard on the Relationship between Practical and Epistemic Reasons for Belief.Z. Quanbeck - forthcoming - Pacific Philosophical Quarterly.
    On the dominant contemporary accounts of how practical considerations affect what we ought to believe, practical considerations either encroach on epistemic rationality by affecting whether a belief is epistemically justified, or constitute distinctively practical reasons for belief which can only affect what we ought to believe by conflicting with epistemic rationality. This paper shows that a promising alternative view can be found in a surprising source: the writings of Søren Kierkegaard. I argue that in light of two of his central (...)
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  7. Resolving to Believe: Kierkegaard’s Direct Doxastic Voluntarism.Z. Quanbeck - forthcoming - Philosophy and Phenomenological Research.
    According to a traditional interpretation of Kierkegaard, he endorses a strong form of direct doxastic voluntarism on which we can, by brute force of will, make a “leap of faith” to believe propositions that we ourselves take to be improbable and absurd. Yet most leading Kierkegaard scholars now wholly reject this reading, instead interpreting Kierkegaard as holding that the will can affect what we believe only indirectly. This paper argues that Kierkegaard does in fact endorse a restricted, sophisticated, and plausible (...)
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  8. Form and Faith in Sheridan Hough's "Kierkegaard's Dancing Tax Collector". [REVIEW]Susanna Siegel - forthcoming - Syndicate Philosophy.
    I argue that in Sheridan Hough's book Kierkegaard's Dancing Tax Collector, the distinctive and novelistic literary form is not a playful, whimsical, or otherwise contingent feature, but a structure that's needed to convey the account of Kierkegaardian faith as practical in nature.
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  9. Heidegger's Alternative History of Time.Emily Hughes & Marilyn Stendera - 2024 - New York: Routledge.
    This book reconstructs Heidegger’s philosophy of time by reading his work with and against a series of key interlocutors that he nominates as being central to his own critical history of time. In doing so, it explains what makes time of such significance for Heidegger and argues that Heidegger can contribute to contemporary debates in the philosophy of time. Time is a central concern for Heidegger, yet his thinking on the subject is fragmented, making it difficult to grasp its depth, (...)
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  10. For What May the Aesthete Hope? Focus and Standstill in “The Unhappiest One” and “Rotation of Crops”.Andrew Chignell & Elizabeth Li - 2023 - In Ryan S. Kemp & Walter Wietzke (eds.), Kierkegaard's _Either/Or_: A Critical Guide. Cambridge: Cambridge. pp. 42-61.
    In this chapter, we argue that a distinct concept of “aesthetic hope” emerges from the way Kierkegaard’s Aesthete treats hope [Haab] and its relationship to recollection [Erindring] in “The Unhappiest One” and “Rotation of Crops.” We first show that aesthetic hope is distinct from the two other kinds of hope discussed by Kierkegaard: temporal hope and eternal hope. We then consider the suggestion that aesthetic hope is also an expression of despair – an inverse hope against hope, which seeks to (...)
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  11. Arresting Time's Arrow: Death, Loss, and the Preservation of Real Union.Megan Fritts - 2023 - In Bennett Gilbert & Natan Elgabsi (eds.), Ethics and Time in the Philosophy of History: A Cross-Cultural Approach. New York, NY: Bloomsbury Academic.
    In this chapter, I argue that the loss of loved ones requires a revised vision of our relationship to past persons. In particular, I argue that relating to deceased loved ones as points on an ordered, forward-moving timeline—on which they grow more distant from us by the moment—has a distorting and damaging effect on our own identity. If we detach ourselves completely from those who sustain important aspects of our identity, this will cause a jagged break in our narrative where (...)
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  12. After the World's End, before the Resurrection: Thinking Mourning and Christian Hope after Jacques Derrida.Sarah Horton - 2023 - Modern Theology.
    In light of Jacques Derrida’s writings on death and mourning, it may seem that the Christian teaching that the dead will be raised is a betrayal of others, a failure to take up one’s responsibility to testify to those who have died. In conversation with Emmanuel Falque’s work on finitude, Martin Heidegger’s reading of 1 Thessalonians, and Søren Kierkegaard’s reading of Abraham, I respond in two movements to this objection to faith that God will raise the dead. First, I propose (...)
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  13. Touching the Earth: Buddhist (and Kierkegaardian) Reflections on and of the ‘Negative’ Emotions.Rupert Read - 2023 - Religions 14 (12):1451.
    This article develops the philosophical work of Joanna Macy. It argues that ecological grief is a fitting response to our ecological predicament and that much of the ‘mental ill health’ that we are now seeing is, in fact, a perfectly sane response to our ecological reality. This paper claims that all ecological emotions are grounded in love/compassion. Acceptance of these emotions reveals that everything is fine in the world as it is, providing that we accept our ecological emotions as part (...)
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  14. Repeating Her Autonomy: Beauvoir, Kierkegaard, and Women's Liberation.Dana Rognlie - 2023 - Hypatia 38 (3):1-22.
    In The Second Sex, Simone de Beauvoir diagnoses “woman” as the “lost sex,” torn between her individual autonomy and her “feminine destiny.” Becoming a “real woman” in patriarchal societies demands that women lose their authentic, autonomous selves to become the “inessential Other” for Man. To better understand this diagnosis and how women might refind themselves, I rehabilitate the influence of Søren Kierkegaard and his concept of repetition as what must be lost to be found again in Beauvoir’s account of freedom (...)
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  15. Kierkegaard and Deleuze: Anxiety, Possibility and a World without Others.Henry Somers-Hall - 2023 - In Erin Plunkett (ed.), Kierkegaard and Possibility. London: Bloomsbury Press. pp. 99-121.
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  16. Kierkegaard‘s Philosophical Fragments.Irfan Ajvazi - 2022 - Tesla Books 1 (Kierkegaard philosophy):10.
    Kierkegaard, like Plato, though using different methods and conclusions, sought to ground knowledge in the ineffability of subjectivity. For Plato, knowledge comes subjectively (internally); for Kierkegaard, it comes by God's grace through faith. Socrates becomes the facilitator for the slave in the /Meno/, as does God for the man of faith. Again, Kierkegaard is also concerned with passion. "...the paradox is the passion of thought, and the thinker without the paradox is like the lover without passion; a mediocre fellow" (p. (...)
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  17. The Father of Faith Rationally Reconstructed.Levi Durham - 2022 - Faith and Philosophy 39 (2):272-290.
    There is a tension for those who want to simultaneously hold that Abraham’s disposition to sacrifice Isaac is epistemically justified and yet hold that a contemporary father would not be justified in believing that God is commanding him to sacrifice his son. This paper attempts to resolve that tension. While some commentators have correctly pointed out that one must take Abraham’s long relationship with God into account when considering Abraham’s readiness to sacrifice his son, they do not entertain the possibility (...)
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  18. Kierkegaard on Self, Ethics, and Religion: Purity or Despair.Roe Fremstedal - 2022 - Cambridge: Cambridge University Press.
    Many of Søren Kierkegaard's most controversial and influential ideas are more relevant than ever to contemporary debates on ethics, philosophy of religion and selfhood. Kierkegaard develops an original argument according to which wholeheartedness requires both moral and religious commitment. In this book, Roe Fremstedal provides a compelling reconstruction of how Kierkegaard develops wholeheartedness in the context of his views on moral psychology, meta-ethics and the ethics of religious belief. He shows that Kierkegaard's influential account of despair, selfhood, ethics and religion (...)
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  19. Kierkegaard in Socrates and Myself (Outline).Claudia Meadows - 2022 - Dissertation, University of Houston-Downtown
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  20. Kierkegaard And The Socratic Relationship.Claudia Meadows - 2022 - Dissertation, University of Houston-Downtown
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  21. Espíritu y dialéctica: apuntes para una comparación entre La fenomenología del espíritu de Hegel y La enfermedad mortal de Kierkegaard.Gabriel Leiva Rubio - 2022 - Tópicos: Revista de Filosofía 64:363-384.
    This paper compares the concepts of “spirit” and “dialectic” in Hegel’s Phenomenology of Spirit and Kierkegaard’s The Sickness unto Death respectively. For this purpose, I delve into the way in which both philosophers understand these two concepts. The aim of this comparison is to detect whether there is some kind of relationship between the two concepts that could bring Hegel and Kierkegaard closer to each other.
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  22. Reading Nausea Through Either / Or: An Aesthetic and Ethical Perspective.Zachary Altman - 2021 - Reed Journal of Existentialism 22:79-91.
    Literature, in particular philosophical literature, proves to be particularly challenging when read in isolation from the philosophy it comes from. Reading Sarte’s Nausea through Kierkegaard illuminates important themes of language, music, the ethical and aesthetic, and immediacy in both Nausea and Kierkegaard’s various pseudonymous works. The comparison here is extremely fruitful given the poetic and literary form of Kierkegaard’s work, especially against this particular work from Sartre. The themes in Nausea that are examined are interestingly not present in his other (...)
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  23. Imaginary construction and lessons in living forward.Viktoras Bachmetjevas - 2021 - History of European Ideas 47 (3):470-483.
    ABSTRACT It is commonly argued that Kierkegaard’s famous observation that life can be understood backward, but must be lived forward excludes the possibility of intellectual preparation to life. This article suggests the view that, while it is not the case that Kierkegaard has an elaborate vision of thinking about the possibilities of life one faces, he engages the notion of imaginary construction [experimentere] to propose existential prototypes for mental exploration that prepare us for life lived forward. It is concluded that (...)
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  24. The Sublime in the Pedestrian: Figures of the Incognito in Fear and Trembling.Martijn Boven - 2021 - History of European Ideas 47 (3):500-513.
    This article demonstrates a novel conceptualization of sublimity: the sublime in the pedestrian. This pedestrian mode of sublimity is exemplified by the Biblical Abraham, the central figure of Kierkegaard’s pseudonymous Fear and Trembling. It is rooted in the analysis of one of the foundational stories of the three monotheistic religions: Abraham’s averted sacrifice of his son Isaac. The defining feature of this new, pedestrian mode of sublimity is that is remains hidden behind what I call a total incognito. It is (...)
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  25. Biopolitics & Probability: Agamben & Kierkegaard.Virgil W. Brower - 2021 - In Antonio Marcos Marcos & Colby Dickinson (eds.), Agamben and the Existentialists. pp. 46-64.
    This project retraces activations of Kierkegaard in the development of polit­ical theology. It suggests alternative modes of states of exception than those attributed to him by Schmitt, Taubes and Agamben. Several Kierkegaardian themes open themselves to 'something like pure potential' in Agamben, namely: living death, animality, criminality, auto-constitution, modification, liturgy, love and certain articulations of improbabilities. Attention is drawn to a modal ontology and auto-constitution at work in Kierkegaard's writings, as well as a complicated and indissociable operation between killing and (...)
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  26. Modernidad, pensamiento y crítica social en Kierkegaard.Jhoan Sebastian David Giraldo - 2021 - Disputatio. Philosophical Research Bulletin 10 (19):111-139.
    En Kierkegaard podemos encontrar un señalamiento fuerte de la tendencia de la sociedad de masas de la época manifestada ante sus ojos. De este tipo de consideraciones se podría partir para llegar a la idea de que Kierkegaard es un pensador social por su fuerte crítica social. Aunque el cristianismo no tenga pretensiones políticas, según el mismo Kierkegaard, la radicalidad ética pretendida por nuestro autor necesariamente se genera incomodidad social. Debido al exceso de postulados abstractos y a las falsas tendencias (...)
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  27. Revolutionary Neighbor-Love: Kierkegaard, Marx, and Social Reform.Richard Eva & C. Stephen Evans - 2021 - International Journal on Humanistic Ideology 11 (1):199-218.
    In this paper we compare Kierkegaard’s and Marx’s views on social reform. Then we argue that Kierkegaard’s own reasoning is consistent with the expression of neighbor-love through collective action, i.e. social reform. However, Kierkegaard’s approach to social reform would be vastly different than Marx’s. We end by reviewing several questions that Kierkegaardian social reformers would ask themselves. Our hope is that this exploration will provide helpful insights into how those who genuinely love their neighbors ought to seek the common good (...)
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  28. KIERKEGAARD E A TEORIA DAS CATEGORIAS: O ESTADO DA QUESTÃO E ALGUNS PROBLEMAS EM ABERTO.Gabriel Ferreira - 2021 - São Paulo, SP, Brasil: Liberars.
    Este capítulo versa sobre a relação de Kierkegaard com um dos problemas filo- sóficos centrais da ontologia e epistemologia, i.e., o problema das categorias. O texto te- mos um tríplice objetivo: 1) explicitar que Kierkegaard se envolveu com o problema das categorias; 2) identificar o estado da questão dessa relação por meio de uma recensão da literatura; e 3) apontar os problemas ainda em aberto e o que está indeterminado dessa relação Kierkegaard-Problema das categorias a partir desses comentadores.
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  29. The Struggle is Real: An Exploration of 19th Century Notions of Striving, Dialectic, and General Unrest.Dustin Gray - 2021 - Dialogue: Journal of Phi Sigma Tau 63 (2-3):160-7.
    In the comprehension of many 19th century European philosophers, there seems ever present in much of the work, a shared notion of struggle. This notion seems mainly to arise within the confines of human consciousness. The notion of struggle is in fact pervasive in contemporary thought as well, and could simply be inherent to human nature. However, I will maintain specific focus on the notion of struggle as brought to light by a sampling of works by three relevant 19th century (...)
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  30. El salto y la incertidumbre: La fe en el existencialismo de Søren Kierkegaard y Miguel de Unamuno.Luis Miguel Moreno Amores - 2021 - Dissertation, Complutense University of Madrid
    TRABAJO DE FIN DE GRADO -/- Søren Kierkegaard (Copenhague, 1813-1855) figura como una de las grandes figuras del pensamiento filosófico de Europa en pleno siglo XIX. Su filosofía se articula como una tensión constante entre el pesimismo existencial, la fe protestante y la impotencia de la razón, motivo por el cual se ha debatido acerca de lo adecuado del calificativo de filósofo o teólogo. Los años 1844 y 1849, por otra parte, son uno de los más prolijos de su carrera (...)
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  31. Kierkegaard and the Logic of Sense.Henry Somers-Hall - 2021 - In Casey Ford, Suzanne McCullagh & Karen Houle (eds.), Minor ethics: Deleuzian variations. McGill-Queen's University Press. pp. 128-149.
    My aim in this paper is to explore how we might understand the relation of Deleuze’s early works to ethics, and to develop the connections between this way of understanding Deleuze and the work of Søren Kierkegaard. I will claim that we can view both figures as arguing that the sense or meaning we take from the world, and the metaphysical structure we ascribe to it, is secondary to an ethical stance we take in the face of a world of (...)
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  32. Kierkegaard’s Deep Diversity: The One and the Many.Charles Blattberg - 2020 - In Mélissa Fox-Muraton (ed.), Kierkegaard and Issues in Contemporary Ethics. Boston, MA, USA: De Gruyter. pp. 51-68.
    Kierkegaard’s ideal supports a radical form of “deep diversity,” to use Charles Taylor’s expression. It is radical because it embraces not only irreducible conceptions of the good but also incompatible ones. This is due to its paradoxical nature, which arises from its affirmation of both monism and pluralism, the One and the Many, together. It does so in at least three ways. First, in terms of the structure of the self, Kierkegaard describes his ideal as both unified (the “positive third”) (...)
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  33. A Perspectival Account of Acedia in the Writings of Kierkegaard.Jared Brandt, Brandon Dahm & Derek McAllister - 2020 - Religions 80 (11):1-23.
    Søren Kierkegaard is well-known as an original philosophical thinker, but less known is his reliance upon and development of the Christian tradition of the Seven Deadly Sins, in particular the vice of acedia, or sloth. As acedia has enjoyed renewed interest in the past century or so, commentators have attempted to pin down one or another Kierkegaardian concept (e.g., despair, heavy-mindedness, boredom, etc.) as the embodiment of the vice, but these attempts have yet to achieve any consensus. In our estimation, (...)
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  34. La desesperación especulativa de Søren Kierkegaard.Judith Butler, Leandro Sánchez Marín & Jhoan Sebastian David Giraldo (eds.) - 2020 - Medellín, Colombia: Ennegativo Ediciones.
    “Postularse como un ser radicalmente autogenerado, ser el autor de la propia voluntad y conocimiento, es negar que uno está constituido en y por lo que es infinitamente más grande que el individuo humano. Kierkegaard llamará a esta fuente más grande que todo lo humano 'Dios' o 'el infinito'. Negar que uno está constituido en lo que es más grande que uno mismo es, para Kierkegaard, estar en una especie de desesperación”.
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  35. Review of Kierkegaard’s Journals and Notebooks, Volume 8: Journals NB21–NB25. [REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (1):281-282.
    This is one of a series of reviews of Kierkegaard's Journals and Notebooks.
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  36. Review of Kierkegaard’s Journals and Notebooks, Volume 7: Journals NB15-NB20. [REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (4):431-432.
    This review of one in the series of the monumental primary works of Kierkegaard shows him as the champion and, as it were, an inaugurator of the phenomenological turn in both philosophy and literature. The review touches upon serious issues regarding mass culture and Christianity. The review of the eighth volume in this series was published in January 2020, and these two reviews are the first by any Indian Hindu. While discussing Kierkegaard the reviewer touches upon John Caputo's theology derived (...)
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  37. Review of Kierkegaard’s Journals and Notebooks, Volume 9: Journals NB26–NB30. [REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (6):519-521.
    Niels Jørgen Cappelørn, Alastair Hannay, Bruce H Kirmmse, David D Possen, Joel D S Rasmussen, and Vanessa Rumble working with the Princeton University Press and the Søren Kierkegaard Research Center at the University of Copenhagen have produced this huge work with facsimiles etc. The review comments on Kierkegaard's shrewd observations which are applicable today in the New Media World of information skews in a COVID 19 world. Further; Kierkegaard's attack against mediocrity is commented on. This review finds Kierkegaard on St (...)
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  38. Review of Kierkegaard’s Journals and Notebooks: Volume 10, Journals NB31–NB36. [REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (07):570-571.
    "Kierkegaard’s output is vast and earlier, was not available in English. Had they been available then certainly [Edith] Stein, [Simone] Weil, [Hannah] Arendt, and [Susan] Neiman would have constructed their theodicies around Kierkegaard more fully, abandoning the charlatanism of Martin Heidegger’s Nazi histrionics. These Princeton hardbacks, handsomely bound, with appealing fonts and meticulous notes will help disseminate Kierkegaard’s writings to a broader audience." This is how this review focussed on Kierkegaard's theodicy sees the volume under review. The reviewer thanks the (...)
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  39. A fé como “salto qualitativo” e as três possibilidades existenciais fundamentais em Kierkegaard: o esforço de conquista de si mesmo, a harmonização com a generalidade do bem e do mal e a espiritualidade individual e a autenticidade existencial.Luiz Carlos Mariano da Rosa - 2020 - Guairacá - Revista de Filosofia 36 (1):192-218.
    Caracterizando a existência como um processo de escolha e decisão que converge para a constituição do sujeito como tal, Kierkegaard atribui à existência a condição de um projeto em uma construção que encerra três possibilidades existenciais fundamentais, a saber, o estético, o ético e o religioso. Dessa forma, o artigo assinala que, constituindo-se uma dimensão em cujo estádio a procura do sentido ou a busca do absoluto circunscreve-se à imanência, o modo existencial estético caracteriza-se como a fruição da subjetividade consigo (...)
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  40. Desesperación, debilidad y obstinación: una enfermedad para la muerte.Jhoan Sebastian David Giraldo - 2020 - In Judith Butler (ed.), La desesperación especulativa de Søren Kierkegaard. Medellín: Ennegativo Ediciones. pp. 9-29.
    En Kierkegaard, la desesperación es analizada desde dos perspectivas. Por una parte, el individuo no sabe que posee un yo y, por otra parte, se sabe que posee un yo. Y esta última a su vez, puede ser en dos sentidos. El individuo desespera de la debilidad cuando no quiere ser sí mismo y desespera de la obstinación cuando quiere ser sí mismo. Este querer ser sí mismo lleva al hombre a sufrir y a enfrentarse a la idea de Dios, (...)
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  41. A Hermeneutic for and from Reading Kierkegaard's For Self-Examination.Nathan Eric Dickman - 2020 - Religions 10 (11):491.
    This essay provides a close reading of Kierkegaard’s later signed text, For Self-Examination. While many of Kierkegaard’s pseudonymous texts often are selected for their philosophically explicit engagements with Hegelian philosophy, I use Hegel’s dialectic of lordship and bondage to draw out how Kierkegaard circumvents it in this one. I first provide historical context, noting how Kierkegaard turned to earnest works after his public humiliation in the Copenhagen newspaper, undermining his ability to deploy irony effectively. Second, I briefly develop Hegel’s lordship (...)
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  42. "Kierkegaard não se desprendeu de Hegel": Notas sobre o juízo de Heidegger sobre Kierkegaard em A hermenêutica da facticidade.Gabriel Ferreira - 2020 - Trans/Form/Ação 1 (43):51-76.
    The course delivered by Heidegger during the Summer semester of 1923, and published later under the title of Ontology – The hermeneutics of facticity, is one of the most important loci in which we can have a glimpse of Kierkegaard’s influence on and importance to Heidegger, as well as of some of his interpretations about the thought of the Dane philosopher. One of them, notwithstanding puts forward a very interesting assessment of the relation between Kierkegaard and Hegel – through F. (...)
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  43. Søren Kierkegaard’s Critique of Eudaimonism and Autonomy.Roe Fremstedal - 2020 - In Douglas Moggach, Nadine Mooren & Michael Quante (eds.), Perfektionismus der Autonomie. Munich, Germany: pp. 291-308.
    This chapter focuses on how Kierkegaard criticizes both eudaimonism and Kantian autonomy for failing to account for unconditional obligations and genuine other-regard. Like Kant, Kierkegaard argues that eudaimonism makes moral virtue contingent on prudence. Kierkegaard views eudaimonism as an anthropocentric and self-regarding doctrine, which he contrasts not with Kantian autonomy but with theocentrism and proper other-regard. Kierkegaard then criticizes Kantian autonomy in much the same way as he criticizes eudaimonism. Whereas eudaimonism makes morality contingent on prudence, autonomy makes morality contingent (...)
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  44. Kant and Existentialism: Inescapable Freedom and Self-Deception.Roe Fremstedal - 2020 - In Jonathan Stewart (ed.), The Palgrave Handbook of German Idealism and Existentialism (Palgrave Handbooks in German Idealism). Basingstoke, UK: pp. 51-75.
    Kant’s critical philosophy represents a rudimentary existentialism, or a proto-existentialism, in the following respects: He emphasizes human finitude, limits our knowledge, and argues that human consciousness is characterized by mineness (Jemeinigkeit). He introduces the influential concept of autonomy, something that lead to controversies about constructivism and anti-realism in meta-ethics and anticipated problems concerning decisionism in Existentialism. Kant makes human freedom the central philosophical issue, arguing (in the incorporation thesis) that freedom is inescapable for human agents. He even holds that awareness (...)
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  45. The Revolutionary Axiology and Nongeneralizable Ontology of Kierkegaard’s Concept of Repetition.Robert Luzecky - 2020 - Clio: A Journal of Literature, History, and the Philosophy of History 3 (47).
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  46. Nihilism and Information Technology.Alireza Mansouri & Ali Paya - 2020 - Persian Journal of Philosophical Theological Research 21 (4):29-54.
    Søren Kierkegaard, in his essay "The Present Age," takes a hostile stance towards the press. This is because he maintains that the press prepares the ground for the emergence of nihilism. Hubert Dreyfus extends this idea to other information technologies, especially the Internet. Since Kierkegaard-Dreyfus’ attitude towards various forms of information technology originates from philosophical anthropology and a particular conception of the meaning of life, assessing the viability of the attitude they hold requires further critical scrutiny. This paper aims to (...)
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  47. Suspension of a Conflict in a Darkened Son.Chandler D. Rogers - 2020 - Diakrisis Yearbook of Theology and Philosophy 3: 19-37.
    Antithetical desires displayed throughout Kierkegaard’s authorship indicate the disjunctive assumption that the individual exists either in a state of increasing autonomy, expressed negatively as striving for freedom from divine constraint, or in a state of self-annihilating submission, expressed positively in terms of kenotic unification. Proximity to the divine thereby entails forfeiture of individuality, contrary to the explicit aim of Kierkegaard’s authorial project, and aversion to materiality. This essay enunciates the conflict (I), traces the crescendo of loss that births the pseudonymous (...)
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  48. Kierkegaard on the Value of Art: An Indirect Method of Communication.Antony Aumann - 2019 - In Patrick Stokes, Eleanor Helms & Adam Buben (eds.), The Kierkegaardian Mind. New York: Routledge. pp. 166-176.
    Like many 19th c. thinkers, Kierkegaard embraces a cognitivist view of art. He thinks works of art matter because they can teach us in important ways. This chapter defends two striking features of Kierkegaard’s version of this theory. First, works of art do not teach “directly” by telling us truths and offering us evidence. Instead, they educate us “indirect-ly” by helping us make our own discoveries. Second, the fact that art does not teach in a straightforward manner is no defect. (...)
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  49. The Incognito of a Thief: Johannes Climacus and the Poetics of Self-Incrimination.Martijn Boven - 2019 - In Patrick Stokes, Eleanor Helms & Adam Buben (eds.), The Kierkegaardian Mind. New York: Routledge. pp. 409-420.
    In this essay, I advance a reading of Philosophical Crumbs or a Crumb of Philosophy, published by Søren Kierkegaard under the pseudonym Johannes Climacus. I argue that this book is animated by a poetics of self-incrimination. Climacus keeps accusing himself of having stolen his words from someone else. In this way, he deliberately adopts the identity of a thief as an incognito. To understand this poetics of self-incrimination, I analyze the hypothetical thought-project that Climacus develops in an attempt to show (...)
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  50. Review of Sylvia Walsh, Kierkegaard and Religion: Personality, Character, and Virtue. [REVIEW]John Davenport - 2019 - European Journal for Philosophy of Religion 11 (3):230-236.
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