Soren Kierkegaard – författare

In Kierkegaard’s view, faith is the most essential task of life. Faith is not a matter of dogmatic adherence, but rather of subjective passion. In Purity of Heart, Kierkegaard discusses multiple facets of human existence, particularly the responsibility of each person to single-mindedly seek out spiritual understanding and ethical integrity. While insisting that each reader must find their own path, Kierkegaard does offer clues to the nature of goodness.

“By far the most profound thinker of the 19th century” —Ludwig Wittgenstein

“Kierkegaard’s great contribution to Western philosophy was to assert, or to reassert with Romantic urgency, that, subjectively speaking, each existence is the center of the universe.” —John Updike, The New Yorker

Harper Perennial Modern Classics presents the rediscovered spiritual writings of Søren Kierkegaard, edited and translated by Oxford theologian George Pattison. Called “the first modernist” by The Guardian and “the father of existentialism” by the New York Times, Kierkegaard left an indelible imprint on existential writers from Sartre and Camus to Kafka and Derrida. In works like Fear and Trembling, Sickness unto Death, and Either/Or, he by famously articulated that all meaning is rooted in subjective experience—but the devotional essays that Patterson reveals in Spiritual Writings will forever change our understanding of the great philosopher, uncovering the spiritual foundations beneath his secularist philosophy.

For Self-Examination and its companion piece Judge for Yourself! are the culmination of Soren Kierkegaard''s "second authorship," which followed his Concluding Unscientific Postscript. Among the simplest and most readily comprehended of Kierkegaard''s books, the two works are part of the signed direct communications, as distinguished from his earlier pseudonymous writings. The lucidity and pithiness and earnestness and power, of For Self-Examination and Judge for Yourself! are enhanced when, as Kierkegaard requested, they are read aloud. They contain the well-known passsages on Socrates'' defense speech, how to read, the lover''s letter, the royal coachman and the carriage team, and the painter''s relation to his painting.The aim of awakening and inward deepening is signaled by the opening section on Socrates in For Self-Examination and is pursued in the context of the relations of Christian ideality, grace, and response. The secondary aim, a critique of the established order, links the works to the final polemical writings that appear later after a four-year period of silence.Originally published in 1944.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Contents include:ForewordEditor''s PrefaceIntroduction by the EditorPrefaceIntroductionBOOK ONE: The Objective Problem Concerning the Truth of ChristianityIntroductory RemarksChapter I: The Historical Point of View1. The Holy Scriptures2. The Church3. The Proof of the Centuries for the Truth of ChristianityChapter II: The Speculative Point of ViewBOOK TWO: The Subjective Problem, The Relation of the Subject to the Truth of Christianity, The Problem of Becoming a ChristianPART ONE: Something About LessingChapter I: An Expression of GratitudeChapter II: Theses Possibly or Actually Attributable to Lessing1. The subjective existing thinker has regard to the dialectics of the process of communication2. The existing subjective thinker is in his existential relation to the truth as negative as he is positive; he has a much humor as he has essential pathos; and he is constantly in processof becoming, i.e. he is always striving3. Lessing has said that accidental historical truths can never serve as proofs for eternal truths of the reason; and that the transition by which it is proposed to base an eternal truth uponhistorical testimony is a leap4. Lessing has said that, if God held all truth in His right hand, and in His left the lifelong pursuit of it, he would choose the left handA. A logical system is possibleB. An existential system is possiblePART TWO: How the Subjectivity of the Individual Must be Qualified in Order that the Problem May Exist for HimChapter I: The Task of Becoming Subjective. The conclusion that would be forced upon ethics if the attainment of subjectivity were not the highest task confronting a human being—Considerations left out of account in connection with the closer understanding of this—Examples of thinking directed towards becoming subjectiveChapter II: The Subjective Truth, Inwardness; Truth is SubjectivityAppendix. A Glance at the Contemporary Effort in Danish LiteratureChapter III: Real or Ethical Subjectivity—The Subjective Thinker1. Existence and Reality2. Possibility as higher than Reality—Reality as higher than Possibility—Poetic and Intellectual Ideality—Ethical Ideality3. The Simultaneity of the Individual Factors of Subjectivity in the Existing Subject—The Constrast between this Simultaneity and the Speculative Process4. The Subjective Thinker—his Task, his Form, his StyleChapter IV: The Problem of the Fragments: How can an Eternal Happiness be based upon Historical Knowledge?Section I. For Orientation in the Plan of the Fragments1. That the point of departure was taken in the pagan consciousness, and why2. The importance of a preliminary agreement concerning what Christianity is, before there can be any question of mediating between Christianity and speculative thought. The absence of suchan agreement favors the proposal of medication, while at the same time making any mediation illusory; the presence of such an agreement precludes mediation3. The problem of the Fragments viewed as a problem, introductory not to Christianity, but to becoming a ChristianSection II. The Problem Itself. The eternal happiness of the individual is decided in time through the relationship to something historical, which is furthermore of such a character as to oinclude in its composition that which by virtue of its essence cannot become historical, and must therefore become such by virtue of the absurdA. Existential Pathos1. The Initial Expression for Existential Pathos: the absolute direction (respect) toward the absolute telos, expressed in action through the transformation of the individual''s existenceAesthetic Pathos—The deceptiveness of the principle of mediation—The medieval monastic movement—The simultaneous maintenance of an absolute relationship to the absolute telos and arelative relationship to the relative ends2. The Essential Expression for Existential pathos: Suffering—Fortune and misforutne as the expression for an aesthetic view of life, in constradistinction to suffering as the expression of areligious view (illustrated by reference to the religious discourse)—The Reality of suffering (humor)—The reality of suffering in the last instance as evidence for the possession bythe existing individual of a relationship to an eternal happiness—The illusion of religiosity—The category of Anfechtung—The primary ground and significance of the religioussuffering: The dying away from the life of immediacy while still remaining in the finite—An edifying divertisement—Humor as an incognito for religiosity3. The Decisive Expression for existential pathos: Guilt—That the investigation goes backward instead of forward—The eternal recollection of guilt is the highest expression for the relationbetween the consciousness of guilt and an eternal happiness—Lower expressions for the consciousness of guilt, and corresponding forms of satisfaction—Self-imposted penance—Humor—Thereligiosity of hidden inwardnessIntermediate Clause between A and BB. The Dilectical1. The dialectical contradiction which constitutes the breach: to expect an eternal happiness in time through a relationship to something else in time2. The dialectical constradiction that an eternal happiness is based upon something historical3. The dialectical contradiction that the historical fact here in question is not a simple historical fact, but is constituted by that which only against its nature can become historical,hence by virtue of the absurdAppendix to B. The retroactive effect of the dialectical upon the pathetic, and the factor simultaneously present in the pathos(a) The consciousness of sin(b) The possibililty of offense(c) The smart of sympathyChapter V. Conclusion. About Childish ChristianityAppendix. For an Understanding with the ReaderFirst and Last DeclarationNotesIndexOriginally published in 1941.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

For over a century, the Danish thinker Søren Kierkegaard (1813–55) has been at the center of a number of important discussions, concerning not only philosophy and theology but also, more recently, fields such as social thought, psychology, and contemporary aesthetics, especially literary theory.Despite his relatively short life, Kierkegaard was an extraordinarily prolific writer, as attested to by the 26-volume Princeton University Press edition of all of his published writings. But Kierkegaard left behind nearly as much unpublished writing, most of which consists of what are called his “journals and notebooks.” Kierkegaard has long been recognized as one of history’s great journal keepers, but only rather small portions of his journals and notebooks are what we usually understand by the term “diaries.” By far the greater part of Kierkegaard’s journals and notebooks consists of reflections on a myriad of subjects—philosophical, religious, political, personal. Studying his journals and notebooks takes us into his workshop, where we can see his entire universe of thought. We can witness the genesis of his published works, to be sure—but we can also see whole galaxies of concepts, new insights, and fragments, large and small, of partially (or almost entirely) completed but unpublished works. Kierkegaard’s Journals and Notebooks enables us to see the thinker in dialogue with his times and with himself.Kierkegaard wrote his journals in a two-column format, one for his initial entries and the second for the extensive marginal comments that he added later. This edition of the journals reproduces this format, includes several photographs of original manuscript pages, and contains extensive scholarly commentary on the various entries and on the history of the manuscripts being reproduced.Volume 11, Part 1, and Volume 11, Part 2, present an exciting, enlightening, and enormously varied treasure trove of papers that were found, carefully sorted and stored by Kierkegaard himself, in his apartment after his death. These papers—many of which have never before been published in English—provide a window into many different aspects of Kierkegaard’s life and creativity. Volume 11, Part 1, includes items from his earliest, formative years, through his extensive studies at the university, and up to the publication of Either/Or. These materials include Kierkegaard’s studies in biblical exegesis; his reading of theologians such as Schleiermacher and Baader; his concern with aesthetic matters, including a lengthy consideration of the Faust legend; his first, trial sermon, delivered at the Pastoral Seminary; his views on the burgeoning field of political journalism in the 1830s; and a group of papers he titled “The First Rudiments of Either/Or. The Green Book. Some Particulars that were not Used.”

For over a century, the Danish thinker Søren Kierkegaard (1813–55) has been at the center of a number of important discussions, concerning not only philosophy and theology, but also, more recently, fields such as social thought, psychology, and contemporary aesthetics, especially literary theory.Despite his relatively short life, Kierkegaard was an extraordinarily prolific writer, as attested to by the 26-volume Princeton University Press edition of all of his published writings. But Kierkegaard left behind nearly as much unpublished writing, most of which consists of what are called his "journals and notebooks." Kierkegaard has long been recognized as one of history''s great journal keepers, but only rather small portions of his journals and notebooks are what we usually understand by the term "diaries." By far the greater part of Kierkegaard''s journals and notebooks consists of reflections on a myriad of subjects—philosophical, religious, political, personal. Studying his journals and notebooks takes us into his workshop, where we can see his entire universe of thought. We can witness the genesis of his published works, to be sure—but we can also see whole galaxies of concepts, new insights, and fragments, large and small, of partially (or almost entirely) completed but unpublished works. Kierkegaard''s Journals and Notebooks enables us to see the thinker in dialogue with his times and with himself.Kierkegaard wrote his journals in a two-column format, one for his initial entries and the second for the extensive marginal comments that he added later. This edition of the journals reproduces this format, includes several photographs of original manuscript pages, and contains extensive scholarly commentary on the various entries and on the history of the manuscripts being reproduced.Volume 11, Parts 1 and 2, present an exciting, enlightening, and enormously varied treasure trove of papers that were found, carefully sorted and stored by Kierkegaard himself, in his apartment after his death. These papers—many of which have never before been published in English—provide a window into many different aspects of Kierkegaard''s life and creativity. Volume 11, Part 2, includes writings from the period between 1843, the year in which he published his breakthrough Either/Or, and late September 1855, a few weeks before his death, when he recorded his final reflections on "Christendom." Among the highlights are Kierkegaard''s famous description of the "Great Earthquake" that shaped his life; his early reflections on becoming an author; his important, though never-delivered, lectures on "The Dialectic of Ethical and Ethical-Religious Communication"; and his final, incandescent assault on the tendency—new in his time—to harness Christianity in support of a specific social and political order.

Who might reasonably be nominated as the funniest philosopher of all time? With this anthology, Thomas Oden provisionally declares Søren Aabye Kierkegaard (1813-1855)--despite his enduring stereotype as the melancholy, despairing Dane--as, among philosophers, the most amusing. Kierkegaard not only explored comic perception to its depths but also practiced the art of comedy as astutely as any writer of his time. This collection shows how his theory of comedy is integrated into his practice of comic perception, and how both are integral to his entire authorship. Kierkegaard''s humor ranges from the droll to the rollicking; from farce to intricate, subtle analysis; from nimble stories to amusing aphorisms. In these pages you are invited to meet the wife of an author who burned her husband''s manuscript and a businessman who, even with an abundance of calling cards, forgot his own name. You will hear of an interminable vacillator whom archeologists found still pacing thousands of years later, trying to come to a decision. Then there is the emperor who became a barkeeper in order to stay in the know. The Humor of Kierkegaard is for anyone ready to be amused by human follies. Those new to Kierkegaard will discover a dazzling mind worth meeting. Those already familiar with his theory of comedy will be delighted to see it concisely set forth and exemplified. Others may have read Kierkegaard intensively without having ever really noticed his comic side. Here they will find what they have been missing.

A religious diatribe written from within the Church against the established order of things in a presumably "Christian" land.

Encounters with Kierkegaard is a collection of every known eyewitness account of the great Danish thinker. Through many sharp observations of family members, friends and acquaintances, supporters and opponents, the life story of this elusive and remarkable figure comes into focus, offering a rare portrait of Kierkegaard the man. Often viewed by his contemporaries as a person who deliberately cultivated an air of mystery and eccentricity, Søren Kierkegaard (1813-1855) has been, then and now, a subject of great speculation. His startling attack on the established church, his broken engagement with a young woman from a respected family, and his searing criticisms of literary figures--from the editors of The Corsair to Hans Christian Andersen--are among the acts that brought him much notoriety during his short lifetime. Yet arriving at a sense of the philosopher''s personality and motives behind his behavior has been a difficult task. He left no memoirs of autobiography, but in the enormous cannon of his published writings, the author and the person Søren Kierkegaard is problematically present in a welter of disguises. An indispensable path to understanding what he was like as a person, maintains Bruce Kirmmse, is through the observations of his contemporaries. These accounts, ranging from the writings of Meïr Aron Goldschmidt, editor of The Corsair, to the recollections of Kierkegaard''s fiancée, are organized around the major episodes of the philosopher''s life. They enable us to glimpse, among many things, his spiritual and intellectual development, to get a sense of what it was like to be the object of his friendship or his wrath, and to examine various persons'' opinions about his relationship with his young fiancée. The memories of this woman, Regine Olsen, who later married Fritz Schlegel, are among the most moving passages: they reveal her profound suffering, her personal understanding of Kierkegaard, and the satisfaction she ultimately felt, knowing that "he took her with him into history." This collection of first-hand accounts invites the reader to compare and interpret a wealth of fascinating stories, and in the end forms an intriguing "do-it-yourself" biography for both the scholar and general reader.

The description for this book, Parables of Kierkegaard, will be forthcoming.

The most accessible Kierkegaard reader ever

“In a culture awash in religious silliness, Kierkegaard’s bracing metaphors expose our mediocrities and energize us with a clarified sense of what it means to follow Jesus.” –Eugene Peterson, author, Subversive Spirituality

Provocations contains a little of everything from Kierkegaard’s prodigious output: his famously cantankerous (yet wryly humorous) attacks on what he calls the “mediocre shell” of conventional Christianity, his brilliantly pithy parables, his wise (and witty) sayings.

Most significantly, it brings to a new generation a man whose writings pare away the fluff of modern spirituality to reveal the basics of the Christ-centered life: decisiveness, obedience, and recognition of the truth.

The Corsair affair has been called the "most renowned controversy in Danish literary history." At the center is Søren Kierkegaard, whose pseudonymous Stages on Life''s Way occasioned a frivolous and dishonorable review by Peder Ludvig Møller. Møller was associated with The Corsair, a publication notorious for gossip and caricature. The editor was Meïr Goldschmidt, an acquaintance of Kierkegaard''s and an admirer of his early work. Kierkegaard struck back at not only Møller and Goldschmidt but at the paper as a whole. The present volume contains all of the documents relevant to this dispute, plus a historical introduction that recapitulates the sequence of events surrounding the controversy. Parts I (Article) and II (Addenda) contain articles both signed by and attributed to Kierkegaard in response to the affair. A supplement includes writings pertaining to the Corsair affair by Goldschmidt and Møller, as well as unpublished pieces by Kierkegaard from his journals and papers. Although the immediate occasion was literary, for Kierkegaard the issues as well as the consequences were ethical, social, philosophical, and religious. Howard Hong argues that the most important consequence was wholly unexpected and unintended: the second phase of Kierkegaard''s authorship.

After deciding to terminate his authorship with the pseudonymous Concluding Unscientific Postscript, Kierkegaard composed reviews as a means of writing without being an author. Two Ages, here presented in a definitive English text, is simultaneously a review and a book in its own right. In it, Kierkegaard comments on the anonymously published Danish novel Two Ages, which contrasts the mentality of the age of the French Revolution with that of the subsequent epoch of rationalism. Kierkegaard commends the author''s shrewdness, and his critique builds on the novel''s view of the two generations. With keen prophetic insight, Kierkegaard foresees the birth of an impersonal cultural wasteland, in which the individual will either be depersonalized or obliged to find an existence rooted in "equality before God and equality with all men." This edition, like all in the series, contains substantial supplementary material, including a historical introduction, entries from Kierkegaard''s journals and papers, and the preface and conclusion of the original novel.