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Bibliography

A. (It also highlights the importance of love in Kierkegaard’s thought (see §3.3.3 below).) Part of William’s strategy is to try to show “A” that he has deeper desires than he recognizes. doi:10.1093/acprof:oso/9780198732730.001.0001

Stokes, Patrick and Adam Buben (eds), 2011, Kierkegaard and Death, Bloomington, IN: Indiana University Press.

Strawser, Michael, 2015, Kierkegaard and the Philosophy of Love, Lanham: Lexington Books.

Taylor, Mark C., 1980, Journeys to Selfhood: Hegel and Kierkegaard, Berkeley, CA: University of California Press.

Theunissen, Michael, 1993 [2005], Der Begriff Verzweiflung: Korrekturen an Kierkegaard, (Suhrkamp Taschenbuch Wissenschaft 1062), Frankfurt am Main: Suhrkamp.

For Judge William, the ethical is supremely important. For Hegel the goal is to reach a synthesis, while for Kierkegaard its purpose is only to open the door to inward subjectivity. In an argument that resembles David Hume’s claim that “reason is, and ought only to be the slave of the passions…”, (Hume 1739–40 [1888: 415]) Climacus says that reflection itself has a kind of inner infinity.

One is to look for common themes and conceptual perspectives that are shared by most or (in some cases) nearly all the pseudonyms, such as the view that there are distinct “stages” or “spheres” of existence (to be discussed below). (For more on these issues, see Evans 1992.)

In Kierkegaard’s later writing, both in signed works and in the writings of Anti-Climacus, the offense of faith is often described more in ethical than intellectual terms.

For Kierkegaard’s pseudonym also mentions that dread is a way for humanity to be saved as well.

Kangas, David J., 2007, Kierkegaard’s Instant: On Beginnings, Bloomington, IN: Indiana University Press.

–––, 2018, Errant Affirmations: On the Philosophical Meaning of Kierkegaard’s Religious Discourses, London/New York: Bloomsbury.

Khan, Abrahim H., 2012, “Charles Taylor: Taylor’s Affinity to Kierkegaard”, in Stewart 2007–2017: Volume 11 Tome III.

Kirmmse, Bruce H., 1990, Kierkegaard in Golden Age Denmark, Bloomington: Indiana State University Press.

–––, 1996, Encounters with Kierkegaard: A Life as Seen by His Contemporaries, Princeton, NJ: Princeton University Press.

Kosch, Michelle, 2006, Freedom and Reason in Kant, Schelling, and Kierkegaard, Oxford: Clarendon Press.

Work on the text that he considered properly to begin his authorship, Either/Or, began almost as soon as he arrived in Berlin, and it was published in 1843. Thus, Socrates transcended a merely ethical manner of existing by recognizing the beyond of the eternal and a willingness to die for it. He wasn’t initially interested in pursuing a conventional career in philosophy.

Rather, what is crucial is to learn to be anxious properly: “Whoever has learned to be anxious in the right way has learned the ultimate” (CA 155; SKS 4, 454).

3. Translated as Kierkegaard’s Relation to Hegel, George L. Stengren (trans.), (Princeton Legacy Library), Princeton, New Jersey: Princeton University Press.

However, his works are considered precursor to many schools of thought developed in the twentieth and twenty-fitst centuries. “A”’s namelessness has often been taken as a signal that the aesthete in an important sense lacks a self; the Judge aims to show that the aesthete’s living for “the moment” means that the self becomes nothing more than a series of such moments.

The recognition of this freedom triggers immense feelings of dread which Kierkegaard called our "dizziness of freedom."

In The Concept of Dread, Kierkegaard’s pseudonym Vigilius Haufniensis analyzes this dread further.