In Religion Within the Boundaries of Mere Reason, Kant claims that all human beings are originally and radically evil: they choose to adopt a ‘supreme maxim’ that gives preference to sensibility over the moral law. Because Kant thinks that all agents have a duty to develop good character, part of his task in the Religion is to explain how moral conversion is possible. Four years after Kant publishes the Religion, J. G. Fichte takes up the issue of conversion in slightly (...) different terms: he is interested in how people he characterizes as ‘dogmatists’ become ‘idealist’. Against recent interpreters, I argue that Fichte characterizes the choice to convert from dogmatism to idealism as one that is grounded in a non-rational choice. Along the way, I consider Daniel Breazeale and Allen Wood’s recent arguments to the contrary, alternative accounts of what it might mean for a conversion to count as ‘rational’, and how well my conclusion harmonizes with Fichte’s views on education. (shrink)

Although he is not always recognised as such, Søren Kierkegaard has been an important ally for Catholic theologians since the early twentieth century. I introduce for the first time in English the constructive theological features in the underexplored writings of the Italian Thomist, Cornelio Fabro. In the first section, I set the stage with Fabro’s historical context to show Fabro’s desire to negotiate his loyalty to the Thomist revival after Aeterni Patris and the claims of the modern world. In the (...) second, I focus on Fabro’s recovery of Kierkegaard’s writings as a way into understanding Fabro’s wider project of renewal in Catholic theology. Specifically, I draw upon Fabro’s treatment of Kierkegaard’s Mariology and Ecclesiology as two counter-intuitive examples of Catholic theological renewal. I conclude with some observations regarding how Fabro’s constructive theological contribution deepens and expands current understanding of ressourcement theology in the twentieth century. My aim is not just to narrate a vital moment in the history of Catholic engagement with Kierkegaard, but also to provide a representative entry point for Kierkegaard’s writings to continue to stimulate reform and renewal in contemporary Catholic theology in the wake of the ressourcement movement. (shrink)

To date, there have been few attempts to compare the thought of Confucius and Kierkegaard, and these few attempts have focused on the contrast between Kierkegaard’s stress on the individual and Confucius’s emphasis on the social aspect of human existence. In this article, I point instead to substantial agreement between the analyses of ethical existence offered by Confucius and two of Kierkegaard’s pseudonymous figures, Judge William of Either/Or and Johannes Climacus of The Concluding Unscientific Postscript . I seek to use (...) this parallelism to better discern the specific character of Confucius’s religious consciousness. (shrink)

Nearly all of the scant comparative work on Søren Kierkegaard and Confucius places the two starkly at odds with each other. Kierkegaard is pictured as the paradigmatic exemplar of the Western self: a discrete rights-bearing and volitional atom who is quite alone in the world, while Confucius, by contrast, is the paradigmatic exemplar of the Eastern self: a complex and irreducibly embedded communitarian bundle of relations and rich social roles. In this article, I challenge this oppositional approach, since it is (...) both erroneous and obscures fruitful dialogue between the two on conceptually commensurate problems. I argue (1) that Kierkegaard offers a relational ontology of the self which moves in a Confucian direction, (2) that subjectivity and relational reciprocity are not fundamentally at odds in the two thinkers, (3) that both thinkers value a life of harmonious integration that entails right relation to others, and finally (4) that Confucius’ appeal to Heaven as a source of normativity allows for salutary social critique of prevailing ethical norms and practices, in a way that provides important comparative insights with Kierkegaardian theism. (shrink)

Helping more than “a little”: recent books on Kierkegaard and philosophy of religion Content Type Journal Article Category Book Review Pages 1-16 DOI 10.1007/s11153-012-9345-6 Authors J. Aaron Simmons, Department of Philosophy, Furman University, 3300 Poinsett Hwy, Greenville, SC 29613, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.

Søren Kierkegaard's thesis, "The Concept of Irony", contains an interesting critique of pure irony. Kierkegaard's critique turns on two main claims: (a) pure irony is an incoherent and thus, unrealizable stance; (b) the pursuit of pure irony is morally enervating, psychologically destructive, and culminates in bondage to moods. In this essay, first I attempt to clarify Kierkegaard's understanding of pure irony as "infinite absolute negativity." Then I set forth his multilayered critique of pure irony. Finally, I consider briefly a distinctly (...) theological component in Kierkegaard's critique. I argue that this feature of Kierkegaard's account can and should be distinguished from the broadly ethical critique of pure irony that I sketch in the second section, even if these components of Kierkegaard's position are found together as a unified whole in "The Concept of Irony". My overall goal in this essay is to reveal the subtlety and plausibility of Kierkegaard's critique of pure irony. I also attempt to disclose the richness of the Hegelian account of ethical life to which Kierkegaard recurs in his thesis. (shrink)

I argue that Kierkegaard’s work is relevant to an issue currently being debated within Anglo-American ethical theory. Kierkegaard’s account of the transition between existence spheres maps onto discussions in the contemporary field that concern how an agent can acquire motivations for new normative obligations. Following Kierkegaard’s work, a deeper understanding of the conditions behind a transition between existence spheres suggests that an individual’s set of motivations can be revised to direct the individual towards new and different ends. From the contemporary (...) perspective, this helps explain how agents can be led to appreciate different normative obligations based on the self-conscious understanding they have of their own interests. To guide this analysis I discuss Jamie Ferreira’s work on the imagination and explain how it can illuminate Kierkegaard’s contribution to current debates in ethical theory. (shrink)

According to Alasdair MacIntyre, Kierkegaard fails to provide rational reasons to choose between an aesthetic lifestyle and an ethical lifestyle. This claim subsequently initiated a significant discussion that investigated whether one can rationally choose between ethics and aesthetics. I will be challenging both MacIntyre’s criticism and in large part the basis of the subsequent discussion by arguing that there is no choice between aesthetics and ethics at all. Specifically, I will be arguing that in Either/or Kierkegaard demonstrates that the essence (...) of human existence is the freedom to make choices. Given that the ethical is the existential reality of having to make choices, human existence is therefore necessarily ethical. This conclusion follows from my thesis that the essential difference between the aesthete and the ethicist in Either/or is their opposing views on whether choices are necessary elements of experience. (shrink)

The article critically engages Menachem Fisch’s account of normative frameworks, in particular of (rational) transitions between them. I argue, first, that exposure to the normative criticism leveled at us by other human beings is indeed “capable of destabilizing normative commitment” to one’s own underlying framework beliefs and standards, as Fisch holds; however, closer scrutiny reveals that such exposure is neither sufficient nor necessary but rather accidental in this respect. Second, I will try to show that Søren Kierkegaard’s account of how (...) people fundamentally change their mind provides resources for both a substantial critique of Fisch and a more adequate understanding of the transitions in question. The article argues, third, that Fisch’s framework model – though meaningful, in fact heuristically indispensable in and as of itself – has robust transcendental implications which as such are being ignored, if not directly denied by Fisch and, precisely by being ignored or denied, unnecessarily weaken the overall plausibility of his account. Finally, and ex post, I will address an important objection raised by some commentators. (shrink)

As part of the widespread turn to narrative in contemporary philosophy, several commentators have recently attempted to sign Kierkegaard up for the narrative cause, most notably in John Davenport and Anthony Rudd's recent collection Kierkegaard After MacIntyre: Essays on Freedom, Narrative and Virtue. I argue that the aesthetic and ethical existence‐spheres in Either/Or cannot adequately be distinguished in terms of the MacIntyre‐inspired notion of ‘narrative unity’. Judge William's argument for the ethical life contains far more in the way of substantive (...) normative content than can be encapsulated by the idea of ‘narrative unity’, and the related idea that narratives confer intelligibility will not enable us to distinguish Kierkegaardian aesthetes from Kierkegaardian ethicists. ‘MacIntyrean Kierkegaardians’ also take insufficient notice of further problems with MacIntyre's talk of ‘narrative unity’, such as his failure to distinguish between literary narratives and the ‘enacted dramatic narratives’ of which he claims our lives consist; the lack of clarity in the idea of a ‘whole life’; and the threat of self‐deception. Finally, against the connections that have been drawn between Kierkegaardian choice and Harry Frankfurt's work on volitional identification, I show something of the dangers involved in putting too much stress on unity and wholeheartedness. (shrink)

This paper attempts to provide a defence for a narrative theory of the self in the face of criticisms from the anti‐narrative camp. It begins by addressing certain uncontroversial premises that both pro‐ and the anti‐narrative camps might be thought to agree on: the status of humans as homo significans or meaning‐makers, the natural form‐finding tendency and certain desiderata for significance and value that we possess, and the raw material of life and its constituents that we proceed from. Whereas the (...) pro‐narrative camp seeks to provide the narrative theory of the self as a valid argument for how we proceed from the raw material of life and undifferentiated experience and these desiderata and tendencies (i.e.: the premises) to a conception of both selfhood and moral responsibility (i.e.: the conclusion), the anti‐narrative camp holds the conclusion to be false and the narrative theory of the self to be invalid. The Parfitian view holds the conception of the self to be ultimately false, whereas the Strawsonian view holds both the conception of the self and the conception of moral responsibility to be ultimately false. The grounds they provide, however, tend to be metaphysical in nature, demonstrating that they have fundamentally misunderstood how the narrative theory of the self functions as a semantic thesis. I will demonstrate certain defects in the metaphysical arguments that anti‐narrativists like Parfit and Strawson have made against what is essentially a semantic thesis about how we make sense of our lives. I will also attempt to shore up the semantic thesis in other relevant aspects. (shrink)

In this essay I offer a reading of Fear and Trembling that responds to critiques of Kierkegaardian ethics as being, as Brand Blanshard claims, “morally nihilistic,” as Emmanuel Levinas contends, ethically violent, and, as Alasdair MacIntyre charges, simply irrational. I argue that by focusing on Isaac's singularity as the very condition for Abraham's “ordeal,” the book presents a story about responsible subjectivity. Rather than standing in competition with the relation to God, the relation to other people is, thus, inscribed into (...) this very relation. Fear and Trembling, I contend, advocates a bidirectional responsibility that is constitutive of subjectivity itself and, as such, actually resonates with certain aspects of Levinasian ethics. I conclude by suggesting that Abraham's ordeal is not due to the conflict between a nonreligious duty and the duty to God, but instead reflects a tension that is internal to the life of faith itself. (shrink)

The place and significance of religious community is a central concern in recent continental philosophy of religion. Although Kierkegaard is a significant influence for many recent continental philosophers of religion, recent work on his social thought is largely ignored. I begin the paper by describing how recent continental philosophers of religion, in particular John Caputo, John Milbank, and Jürgen Habermas, have used Kierkegaard in order to address social questions. Then I show how recent work on Kierkegaard’s social thought – namely, (...) his social ontology and his account of community – that can enrich discussion in recent continental philosophy of religion about the nature of religious community. (shrink)

The ancient problem of whether our asymmetrical attitudes towards time are justified remains a live one in contemporary philosophy. Drawing on themes in the work of McTaggart, Parfit, and Heidegger, I argue that this problem is also a key concern of Kierkegaard’s Either/Or. Part I of Either/Or presents the “aesthete” as living a temporally volatilized form of life, devoid of temporal location, sequence and direction. Like Parfit’s character “Timeless,” these aesthetes are indifferent to the direction of time and seemingly do (...) not experience McTaggart’s “A-Series” mode of temporality. The “ethical” conception of time that Judge William offers in Part II contains an attempt to normativize the direction of time, by re-orienting the aesthete towards an awareness of time ’s finitude. However, the form of life Judge William articulates gives time sequentiality but not necessarily the robust directionality necessary to justify our asymmetrical attitudes to time. Hence while Either/Or raises this problem it remains unanswered until The Concept of Anxiety. Only with the eschatological understanding of time developed in The Concept of Anxiety does Kierkegaard answer the question of why directional and asymmetrical conative and affective attitudes towards time are normative. (shrink)