The article shows the "Appendix" to Søren Kierkegaard's "Philosophical Fragments" to be a response to Ludwig Feuerbach's critique of Christianity. While previous studies have detected some influence by Feuerbach on Kierkegaard, they have so far discovered little in the way of specific responses to Feuerbach's ideas in Kierkegaard's published works. The article first makes the historical argument that Kierkegaard was very likely reading Feuerbach's "Essence of Christianity" while he was writing "Philosophical Fragments", as several of Kierkegaard's journal entries from that (...) period discuss Feuerbach in relation to central ideas in "Fragments". The article then shows how Kierkegaard's pseudonym Johannes Climacus inverts Feuerbach's projection theory, turning it against critics like Feuerbach. At the heart of Feuerbach's critique of Christianity is the claim that religion is a conceptual illusion, whereby the individual projects his or her personal limits onto the species and then projects the unlimited onto a supposed divine being. Furthermore, Feuerbach sees Christianity as rife with absurdities that tell against its reasonableness. In exploring a hypothetical transcendent avenue toward the truth, Climacus inverts both of these philosophical moves. He argues that on the transcendent hypothesis, the immanentist critic is himself a victim of an "acoustical illusion": the absolute paradox of the appearance of the god in time is in fact not judged by, but rather judges, the critic as absurd. In inverting and not repudiating Feuerbach's critique, Climacus reveals the critic as a Socratic figure who displays the heights—and ultimately, the limits—of secular philosophy's capabilities. (shrink)

This article tries to make sense of the concept of the highest good (eternal bliss) in Søren Kierkegaard by comparing it to the analysis of the highest good found in Immanuel Kant. The comparison with Kant’s more systematic analysis helps us clarify the meaning and importance of the concept in Kierkegaard as well as to shed new light on the conceptual relation between Kant and Kierkegaard. The article argues that the concept of the highest good is of systematic importance in (...) Kierkegaard, although previous research has tended to overlook this, no doubt due to Kierkegaard’s cryptic use of the concept. It is argued that Kierkegaard’s concept of the highest good is much closer to Kant’s than what previous research has indicated. In particular, Kant and Kierkegaard see the highest good not only as comprising of virtue and happiness (bliss), but also as being the Kingdom of God. (shrink)

The Danish philosopher Søren Kierkegaard (1813-1855) conceived of himself as the Socrates of nineteenth century Copenhagen. Having devoted the bulk of his first major work, *The Concept of Irony with Continual Reference to Socrates*, to the problem of the historical Socrates, Kierkegaard maintained at the end of his life that it is to Socrates that we must turn if we are to understand his own philosophical undertaking: "The only analogy I have before me is Socrates; my task is a Socratic (...) task." The overall aim of my dissertation is to examine and critically assess this claim, and ultimately to argue that the Socratic nature of Kierkegaard's endeavor finds its fullest expression in the activity and writings of one of his best-known literary creations, Johannes Climacus, the pseudonymous author of *Philosophical Fragments* and *Concluding Unscientific Postscript*. The first part of my dissertation addresses Kierkegaard's own status as a Socratic figure. I examine Kierkegaard's claim that his refusal to call himself a Christian--in a context where it was the social norm to do so--is methodologically analogous to Socrates' stance of ignorance. I also consider how the use of a pseudonymous manner of writing allows Kierkegaard to employ a Socratic method. In the second part of my dissertation I focus on Kierkegaard's pseudonym Johannes Climacus and his claim that his contemporaries suffer from a peculiar kind of ethical and religious forgetfulness. I argue that Climacus adopts two Socratic stances in order to address this condition. In *Philosophical Fragments* he adopts the stance of someone who has intentionally "forgotten" the phenomenon of Christianity, whereas in the *Postscript* he adopts the stance of someone who openly declares that he is not a Christian. In the process, he develops a conception of philosophy that places a premium on self-restraint and an individual's ability to employ the first personal "I." As Climacus emerges as Kierkegaard's Socratic pseudonym par excellence, we obtain two significant results: a deeper understanding of Kierkegaard's conception of Socrates and Socratic method, and a compelling conception of philosophy rooted in Greek antiquity. (shrink)

This essay argues for a formative, and not simply abstract, aspect to the philosophy of religion by attending to the practices of writing employed in Søren Kierkegaard’s pseudonymous work Repetition . By locating this text within an ethical tradition that focuses upon the practices that form subjects, rather than simply the formulation of a theory, its seemingly literary performances can be viewed as exercises. In particular, this text deploys and transforms the Stoic practices of self writing, in the form of (...) keeping notebooks and letter writing, so as to cultivate capabilities. This indirect ethical instruction does not, however, lead to the formation of autonomous ethical subjects, but to the cultivation of capabilities that are only possible in the relational space of vulnerability, service and dependence. (shrink)

In his self-published periodical The Moment, Søren Kierkegaard warns his reader against the possibility of “useless suffering”. Not only that, he urges the reader to make use of her suffering. Taking this caution as a point of departure, I investigate the pseudonymous Johannes Climacus’ deliberations on ethico-religious suffering in the Postscript. I demonstrate that Climacus construes suffering as useful, and with that outlines an economy of suffering that Kierkegaard delineates across his pseudonymous and non-pseudonymous work. The paradigmatic expression of this (...) is the use the subject makes of her suffering in “the moment”, in which suffering is defined according to its relation with the eternal. Suffering is thus a key element of the individual subject’s self-development: The subject is transformed, and transforms herself, in suffering. Finally, I argue that this economy of suffering produces a notion of the subject as actively involved in securing the contribution her suffering can make to her self-transformation. I criticize this notion, showing it renders problematic any ethical or ethico-religious account of the response of the subject to the suffering of the other: The subject is not first and foremost attuned to the other’s suffering, rather she is attuned to the possibility of her own transformation. Suffering becomes in this way both a key exegetical tool for understanding Kierkegaard’s view of the subject and, more significantly, a way to problematize Kierkegaard’s ethical account of the subject’s response to others’ suffering. (shrink)

This article discusses the “event” in Merab Mamardashvili’s philosophy. The roots of the post-secular interpretation of the event are traced back to Sören Kierkegaard’s concept of “the moment”, which is posited within a non-classical understanding of temporality and historicity of cognition. The concept of the “event” is also explored in the broader context of non-classical and post-secular Western philosophy of the twentieth century, especially in the works of Martin Heidegger and Jean-Luc Marion, who both belong to the phenomenological tradition. The (...) concept of the event in Mamardashvili’s philosophy is explored as one relative to analogous conceptualizations of the event in a post-secular context. (shrink)