The philosophies of Søren Kierkegaard and Albert Camus have typically been considered as inverted images of each other. Kierkegaard turns to faith in God as a path of redemption from meaninglessness while Camus rejects faith as a form of intellectual suicide and cowardice. I argue that an analysis of key terms of contest—faith and lucidity, revolt and suicide, Abraham and Sisyphus, despair and its overcoming—serves to blur the lines of contrast, making Kierkegaard and Camus much closer in their views of (...) what sort of life we should live in face of the forsakenness of our condition than they seem at first glance. (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)

In this article, I embark on an analysis of Søren Kierkegaard's view of human otherness in strict correlation to his Christian philosophy. More specifically, my aim is to show that Kierkegaard's thought is essentially informed by a decisive appropriation of the soteriological category of sin which has momentous implications for Kierkegaard's views of selfhood and intersubjectivity. The main argument is that both Kierkegaard's negative evaluation of human otherness and his acerbic indictments of any collectivist interference in salvific matters cohere with (...) his appropriation of the doctrine of the Fall. At the same time, I show in what sense Kierkegaard deems human alterity to be indispensable to one's spiritual self-becoming expressed through the Christian imperative of loving the other as neighbor. Seen thus, agape, while supplementing Kierkegaard's creationistic psychology, actually becomes the necessary restorative opposite of sinfulness in the self's encounters with the distinct uniqueness of the human other. (shrink)

This paper re-examines Kierkegaard's work with respect to the question whether truth is one or many. I argue that his famous distinction between objective and subjective truth is grounded in a unitary conception of truth as such: truth as self-coincidence. By explaining his use in this context of the term ‘redoubling’ [ Fordoblelse ], I show how Kierkegaard can intelligibly maintain that truth is neither one nor many, neither a simple unity nor a complex multiplicity. I further show how these (...) points shed much-needed light on the relationship between objective and subjective truth, conceived not as different kinds or species of truth but as different ways in which truth manifests itself as a standard of success across different contexts of inquiry. (shrink)