Kierkegaard Literature from 2005 to 2013

Tijdschrift voor Filosofie, 78/2016, p. 627-663

kierkegaard literature from 2005 to 2013

a descriptive bibliography part 3

by Paul Cruysberghs (Leuven), Johan Taels (Antwerpen), and Karl Verstrynge (Brussel)

This descriptive bibliography is the third and final part of our survey discussing Kierkegaard literature from 2005 to 2013. It deals with authors and currents that influenced Kierkegaard and that were influenced by him. The current text is the successor of a prior survey, published in Tijdschrift voor filosofie 67/2005, no. 4, pp. 767-814. The prior parts of the actual bibliography were published in this journal in 77/2015, no. 2, pp. 373-408 (part 1) and in 78/2016, no. 2, pp. 393-425 (part 2).

9. Kierkegaard in Confrontation

Research on authors, both theological, philosophical, and literary, who influenced Kierkegaard or were influenced by him, has been extremely intensive during the past ten years. It is evident that most of the books concern explicit relationships and influences. It might be somewhat surprising however, that there are quite a lot of studies in which Kierkegaard is subjected to comparisons with authors or currents he was not effectively influenced by or he did not influence himself. They do not belong to what the Germans call ‘Einflußforschung’ (Research on Influences). They rather apply a strategy of ‘Conceptual Analogy’, a comparison of authors or traditions, which are not dependant on each other but nevertheless deal with analogous problems. The harvest is impressive.

9.1. Period before Kierkegaard

As for the titles dealing with the period before Kierkegaard, they concentrate mainly on classical German philosophy. Some studies, like those on Fichte, Schelling, Schleiermacher, and Schopenhauer are actually proceedings of seminars and conferences

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 627 31/01/17 15:56 628 Paul Cruysberghs, Johan Taels and Karl Verstrynge

organised by the Copenhagen Søren Kierkegaard Research Centre; most of the others are based on PhD projects. First of all, we should again mention Jon Stewart’s precious series on Kierkegaard Research. Sources, Reception and Resources, dealt with previously in the first part of our review. Stewart’s edition devoted the two tomes of volume 1 to Kierkegaard and the Bible (2010).1 Both tomes of volume 2 deal with Kierkegaard and the Greek World (2010). Volume 3 deals with Kierkegaard and the Roman World (2009). It is followed by volume 4 on Kierkegaard and the Patristic and Medieval Traditions (2008), and volume 5 (3 tomes) on Kierkegaard and the Renaissance and Modern Traditions (2009).2 The other volumes deal with Kierkegaard’s contemporaries and with the reception of his ideas in the later centuries (cf. infra). In what follows we apply, where possible, a chronological order (not of the publications, but of the periods or authors dealt with).

9.1.1. Kierkegaard and Greece

Peter Thielst, the author of the Danish bestseller Livet forstås baglæns, men må leves forlæns (Life is Understood Backwards, but Must Be Lived Forwards),3 presents his little book, Kierkegaard i Grækenland. På øhop i forfatterskabet (Kierkegaard in Greece. Isle-Hopping in the Authorship, 2013) as a tourist guide giving non-initiated readers the opportunity of hopping from one Greek isle to the next (øhop), in casu from one Greek poet or philosopher to the next, from Homer to Aristotle, all of which appear in Kierkegaard’s pseudonymous authorship. The book is just a modest introduction without any pretensions. It is one of the typically popular Danish books that appeared on the occasion of Kierkegaard’s 200th birthday. Whereas Peter Thielst’s book on Kierkegaard and Greece is merely introductory, this is not the case with Kierkegaard and Socrates. A Study in Philosophy and Faith (2006) by Jacob Howland, which was mentioned previously as an analysis of the Climacus texts. However, Howland also outlines the significance of Socrates to Kierkegaard’s thought in general. He argues that Socrates, with his ‘philosophical Eros’, paves the way for an existential-philosophical ‘leap’ to religious belief and the (absolute) paradox. Howland’s excellent book concludes with an epilogue that collects little-known entries in Kierkegaard’s diaries that refer to Christ and Socrates. Daniel Greenspan’s book on The Passion of Infinity. Kierkegaard, Aristotle and the Rebirth of Tragedy (2008) is a typical PhD thesis, published in the eminent Kierkegaard Studies Monograph Series. Greenspan examines the fate of Greek tragedy.

1 Cf. Paul Cruysberghs, Johan Taels & Karl Verstrynge, ‘Kierkegaard Literature from 2005 to 2013. A Descriptive Bibliography – Part 2’, p. 395. 2 Id., ‘Kierkegaard Literature from 2005 to 2013. A Descriptive Bibliography – Part 1’, Tijdschrift voor filosofie 77/2015, p. 383; p. 405. 3 Peter Thielst, Livet forstås baglæns, men må leves forlæns, Copenhagen, Gyldendal, 20123. The book has been translated into many languages.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 628 31/01/17 15:56 kierkegaard literature 629

The first chapters of the book deal mainly with Sophocles’ tragedies (especially the Oedipus-Trilogy) and Aristotle’s interpretations of them. In a second part Greenspan connects Kierkegaard’s interpretation of tragedy to Sophocles himself rather than to Aristotle’s interpretation. While comparing Kierkegaard’s conception of tragedy to that of Nietzsche, the author argues that Kierkegaard, more than Nietzsche, takes into consideration the fact that Sophocles appeals to the gods, a theological element that reappears in Kierkegaard’s own reference to the monotheistic God as the divine Other. It is also in a Christian sense that Kierkegaard appreciates the role of passion in tragedy. In the last three chapters Greenspan deals mainly with Kierkegaard’s interpretation of biblical figures.

9.1.2. Kierkegaard and Medieval Thought

It should be no surprise that the relationship between Kierkegaard and Augustine has become an explicit object of scholarly research. Both thinkers can be considered as proto-existentialists, and a quick search in the on-line SKS edition shows that Kierkegaard quotes him explicitly up to twenty-eight times. A number of articles on Kierkegaard and the famous Church Father already exist, but, finally, in 2007 Robert B. Puchniak defended a PhD thesis at Drew University in Madison (N.J.) on Kierkegaard and Augustine. A Study in Christian Existence.4 As far as we can determine, Puchniak has not published his thesis. Lee C. Barrett however, has published his; it appears as the book Eros and Self-Emptying. The Intersections of Augus- tine and Kierkegaard (2013). A first part of the book deals with a basic comparison of Kierkegaard and Augustine. They are presented as two pilgrims on the way home. While analyzing Kierkegaard’s picture of Augustine, Barrett compares Augustine’s restless heart with Kierkegaard’s desire for eternal happiness. In the second part of his book the author deals with specific theological topics: God considered from the viewpoint of boundless love, sin and God’s response to it, Christ, Salvation and the view of both Augustine and Kierkegaard concerning the Church. Barrett concludes by considering both theologians under the heading of ‘Two Edifying Theologies of Self-Giving’.

9.1.3. Kierkegaard and Modern Thought

A typical example of the conceptual analogy approach is Blake, Kierkegaard, and the Spectre of Dialectic by Lorraine Clark. The book was published in 1991, but reprinted in 2009. The author focuses on the specific notion of dialectics in both authors, paying special attention to Kierkegaard’s concept of dread and his polemics with romantic irony. Another publication on Blake and Kierkegaard is James Rovira’s Blake and Kierkegaard. Creation and Anxiety, which appeared in 2010. Rovira’s starting

4 robert B. Puchniak, Kierkegaard and Augustine. A Study in Christian Existence (PhD thesis), Madison (N.J.), Drew University, 2007.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 629 31/01/17 15:56 630 Paul Cruysberghs, Johan Taels and Karl Verstrynge

point is a number of basic similarities between the political and cultural situations in England and Denmark. This appears to be a sufficient context for offering a reading of Blake through the spectacles of Kierkegaard’s category of anxiety: “Both England and Denmark [indeed] share three sites of cultural tension: an impulse toward democracy in tension with the ideal of a caring, paternalist, apolitical mon- arch who is father over a united state; science in tension with religion; and nature in tension with the use-value, potential, and necessity of artifice” (p. 9). Other examples of comparative research are Nathalie Gendrot’s L’autobiographie et le mythe chez Casanova et Kierkegaard (Autobiography and Myth in Casanova and Kierkegaard, 2010), that we just mention, and Helga Thalhofer’s “Sans Doute”. Die Ironie Prousts in Bezug auf die deutsche Frühromantik und Sören Kierkegaard (“With- out Doubt”. Proust’s Irony in Reference to German Early Romanticism and Søren Kierkegaard, 2010). As suggested by the title, the latter work deals mainly with Proust’s Recherche. The author looks for similarities and differences between early German romanticism (Friedrich Schlegel in the first place, but also Karl Wilhelm Ferdinand Solger) and Kierkegaard’s Concept of Irony. The role of Kierkegaard in this interesting book, however, is quite arbitrary, functioning more as a point of reference than as a subject of thematic study. Sonja Kolberg’s book, Verweile doch! Präsenz und Sprache in Faust- und Don- Juan-Dichtungen bei Goethe, Grabbe, Lenau und Kierkegaard (Stay for a While! Pres- ence and Language in Literary Adaptations of Faust and Don Juan in Goethe, etc., 2007) has the character of a well-informed PhD thesis in literary criticism. It deals with the notion of “Augenblick” (Decisive Moment) in a number of literary works, in which the legends or myths of Faust and Don Juan show up. As for Kierkegaard, Kolberg concentrates on Either/Or, in which the figure of Don Juan appears in the famous text on Mozart’s opera Don Giovanni and, again, in a more realistic, less mythical way in the ‘Diary of the Seducer’. And Goethe’s Faust is present in Either/ Or as well, as ‘intertext’, Kolberg suggests (cf. Kierkegaard’s Mozart text and the essay on ‘Silhouettes’). Both in Faust and Don Juan the (aesthetic) Moment is cru- cial, which is shown by Kolberg in a very erudite way. The author’s main thesis is that it is impossible to speak about the absolute experience of the Moment, as immediacy, but that it is possible to produce it (herstellen) thanks to the mediation of language. We conclude our survey of authors and movements from earlier periods with a monumental study of literary authors, who influenced Kierkegaard or who can be considered as akin to Kierkegaard. In The Literary Kierkegaard (2011) Eric Ziolkowski does not examine Kierkegaard as a theologian or a philosopher but as a ‘Digter’, a literary author. This remains a perspective which is still somewhat underdeveloped in the Kierkegaard literature. Specific chapters are devoted to Aristophanes’s Clouds, to Cervantes’s Don Quixote, and to Shakespeare, of course. On top of that, Ziolkowski inserts a chapter (Ch. 2) on Wolfram von Eschenbach’s Parzival and one (Ch. 5) on Kierkegaard and Carlyle. The latter are somewhat surprising, since there is no direct connection between Kierkegaard and either

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 630 31/01/17 15:56 kierkegaard literature 631

Eschenbach or Carlyle, but this procedure fits into the ‘conceptual analogy’ approach we mentioned earlier. Still, we would have appreciated chapters devoted to other literary authors, such as Goethe, just to mention an obvious one, or Danish/Norwegian authors like Ludvig Holberg or Adam Oehlenschläger. The book is not only incomplete but also a mixing up of different, somewhat heterogeneous, genres. Nevertheless, it is an intelligent and rich source of information about Kierkegaard’s relationship to Aris- tophanes, Cervantes, and Shakespeare. Also of interest is the ‘Conclusion’, in which Ziokowski discusses a number of literary products influenced by Kierkegaard, such as Barbara Anderson (Kierkegaard. A Fiction), Henrik Stangerup (Det er svært at dø i Dieppe (literally: It is Difficult to Die in Dieppe, but published in English as The Seducer), O’Neill (Loving Søren), David Lodge’s Therapy, of course, and, last but not least, Kaj Munk’s drama Ordet (The Word) and its cinema version by Carl Th. Dreyer. But, alas, the list of works mentioned in Ziokowski’s ‘Conclusion’ cannot but be incomplete, especially since many new literary works inspired by Kierkegaard have been published since the publication of Ziolkowski’s book (cf. the first part of our review).5

9.1.4. Kierkegaard and Classical German Philosophy

When turning to the relationship between Kierkegaard and classical German philosophy, we have to recall Jon Stewart’s revolutionary work, Kierkegaard’s Rela- tions to Hegel Reconsidered, from 2003,6 which remains a reference. On top of that, we should again refer to the Kierkegaard Research series, in particular to the three tomes of volume 6 on Kierkegaard and his German Contemporaries (2007-2008), dealing with authors in the fields of philosophy (tome 1), theology (tome 2), and literature and aesthetics (tome 3). All in all, Kierkegaard’s relationship to German Idealism and its representatives remains a dominant issue in the Kierkegaard literature — and for good reason, because one cannot overestimate the influence of what we have learned to call, in a somewhat broader perspective, ‘classical German philosophy (and theology)’ on Kierkegaard’s vocabulary and way of thinking. In 2009 Lore Hühn published Kierkegaard und der deutsche Idealismus. Konstella tionen des Übergangs (Kierkegaard and German Idealism. Constellations of Transition). It is an adaptation of the author’s Habilitationsschrift, dating from 2002/2003. The main theme of the book is Kierkegaard’s transition to an existential approach, stressing the singular individual and offering an explicit Christological interpretation of the human self in contrast with the basically idealist perspective of self- positing and self-realizing. Kierkegaard’s stress on the human self as posited by Another and as corrupted by sin, is put in line with the later Schelling and in

5 Paul Cruysberghs, Johan Taels & Karl Verstrynge, ‘Kierkegaard Literature from 2005 to 2013. A Descriptive Bibliography – Part 1’, p. 388. 6 Jon Stewart, Kierkegaard’s Relations to Hegel Reconsidered (Modern European Philosophy), Cambridge, Cambridge UP, 2003.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 631 31/01/17 15:56 632 Paul Cruysberghs, Johan Taels and Karl Verstrynge

contrast with Fichtean and Hegelian conceptions of the self. The book’s structure is rather complex, but the least one can say is that Hühn shows a deep understanding of the authors she is dealing with. Whereas Kierkegaard’s relationship with Hegel and Schelling has been a topic of interest for many years already, his relationship with Kant has only recently begun to be explored. In our former survey we mentioned Ulrich Knappe’s book, Theory and Practice in Kant and Kierkegaard (2004).7 In the same Monograph Series, published by Walter de Gruyter, Smail Rapic’s Habilitationsschrift (University of Cologne, 2004) appeared as Ethische Selbstverständigung. Kierkegaards Auseinander- setzung mit der Ethik Kants und der Rechtsphilosophie Hegels (Ethical Self-Understanding. Kierkegaard’s Discussion of Kant’s Ethics and Hegel’s Philosophy of Right, 2007). Rapic’s book actually deals exclusively with Kierkegaard’s Either/Or, particularly the second part confronting Judge William’s ethical theories with those of Kant and Hegel. A particular merit of the book is that, apart from its thorough analysis of Kierkegaard’s early ethical thought, it offers a reading of Either/Or without being booby-trapped (if we may say so) by Kierkegaard’s later reconstruction of his own authorship. One must also acknowledge that Rapic is one of the very first scholars to bring Schiller’s aesthetic conceptions into the discussion. Another scholar who takes Kant, Schiller, Hegel, and Kierkegaard into account is Robert Stern. In his book, Understanding Moral Obligation (2012), Stern argues that in Kant the apparently obligatory character of morality is the true challenge to autonomy and freedom. Whereas Kant locates the obligatory in ourselves, Stern claims, Hegel locates it in others, and Kierkegaard locates it in God. Strangely enough, Stern leaves open which position is to be preferred. He brings in Schiller as a mediator between Hegel and Kant, using Hegel to criticize the Kantian position, and in turn using Kierkegaard to criticize the Hegelian one. In 2006 Michelle Kosch published a book on Kierkegaard, Kant, and Schelling. Points of departure of Freedom and Reason in Kant, Schelling, and Kierkegaard are again the Kantian ideas of freedom and autonomy, but now specifically in relation to the problem of moral evil. In that context Schelling comes in, the early Schelling in a first move, but more explicitly, of course, the Schelling of the Freiheitsschrift (Philosophical Investigations into the Essence of Human Freedom) and, subsequently, his later, positive philosophy. In the last two chapters Kosch turns to Kierkegaard, dealing with the distinction between religiousness A and B, but arguing at the same time that ultimately both forms of religiousness are in line as for their common criticism of the aesthetic standpoint. The latter indeed, is based on “a misrepresen- tation of the nature of agency in the form of a denial of freedom — not of choice in general, but of choice of good and evil in particular” (pp. 156-157). The author is well aware of the fact that the omission of Hegel (and Fichte) is somewhat prob- lematic, but she has a good argument, claiming that Hegel may have been somewhat

7 Ulrich Knappe, Theory and Practice in Kant and Kierkegaard (Kierkegaard Studies. Monograph Series, 9), Berlin, de Gruyter, 2004.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 632 31/01/17 15:56 kierkegaard literature 633

overrepresented in the Kierkegaard research of the past few years, especially considering that Schelling may have been at least as important as Hegel during the years Kierkegaard was writing his books. Concluding our Kant review we refer to Ronald M. Green’s Kant and Kierkeg- aard on Time and Eternity (2011). Green previously published a book on Kant and Kierkegaard in 1992. Kierkegaard and Kant. The Hidden Debt8 was actually the very first book in Kierkegaard literature to confront both authors. It was revolutionary and daring, since it not only showed how strongly Kierkegaard was influenced by Kant, but also concluded, thus Green in his second book, “that Kierkegaard made an active effort to conceal his debt to Kant” (p. 1), mentioning him less than twenty times (nothing as compared to the hundreds Hegel was mentioned). The book on time and eternity, not quite offering what it promises in the title, is of a different kind. It is just a collection of previously published essays, which deal with different topics, time and eternity merely being a kind of underlying leitmotiv in most of the essays. Being overrepresented in the Kierkegaard research is not something one can say about Fichte. In 1984 appeared Das Existenzproblem bei J. G. Fichte und S. Kierke gaard (The Problem of Existence in J.G. Fichte and S. Kierkegaard), a dissertation by Anton Hochenbleicher-Schwarz.9 The dissertation contrasts Kierkegaard’s existential-dialectical perspective with the transcendental-philosophical perspective of Fichte’s Wissenschaftslehre. Its approach is typically systematic. It considers Kierke gaard’s oeuvre as a whole, not taking into account the specific positions of the pseudonymous authors. We had to wait until 2010 before another publication on Kierkegaard and Fichte appeared, this one offering the proceedings of a Copenha- gen workshop in 2007. The collection of essays in Jürgen Stolzenberg and Smail Rapic, Kierkegaard und Fichte. Praktische und religiöse Subjektivität (Kierkegaard and Fichte. Practical and Religious Subjectivity, 2010) is, in line with the typical character of conference proceedings, more heterogeneous. The main concern however, is the extent to which Kierkegaard falls back on positions first developed by Fichte in his dispute with Hegel. The contributions explore this question, from Kierkegaard’s dissertation On the Concept of Irony on up to The Sickness unto Death. The thematic spectrum ranges from the theory of self-consciousness and the basis of ethical reflection to the anthropological basis of religion. The book certainly contributes to a more sophisticated reading of Kierkegaard’s discussions with Fichte and should be the impetus for further research. Hegel still remains the most popular philosopher with whom to confront Kierke gaard. In 2005 Markus Kleinert published his dissertation on Sich verzehrender

8 ronald M. Green, Kierkegaard and Kant. The Hidden Debt (Suny Series of Philosophy), New York, State University of New York Press, 1992. 9 Anton Hochenbleicher-Schwarz, Das Existenzproblem bei J. G. Fichte und S. Kierkegaard (Monographien zur philosophischen Forschung, 225), Königstein/Ts., Forum Academicum, 1984 (Dissertation, Eichstätt, 1983).

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 633 31/01/17 15:56 634 Paul Cruysberghs, Johan Taels and Karl Verstrynge

Skeptizismus. Läuterungen bei Hegel und Kierkegaard (Self-Consuming Scepticism. Purifications in Hegel and Kierkegaard) defended at Ludwig-Maximilians-Univer- sität, München. The book deals with Hegel’s concept of negativity in his Jena period, concentrating on the notion of the ‘speculative Good Friday’ in the ‘Glauben und Wissen’ (‘Faith and Knowledge’) article (1802), on negativity in the so-called ‘Skeptizismus’ article from 1801, and the scepticism chapter in the Phenomenology of Spirit (1807). The book does not have the ambition of developing a complete survey of Hegel’s and/or Kierkegaard’s appreciations of scepticism, nor of Hegel’s influence on Kierkegaard. Its approach is not historical but heuristic, Kleinert claims. He wants to show how in both the Jena Hegel and in the early Kierkegaard (up to Either-Or) scepticism has a function of chastening (Läuterung) over against a one-sided pretentious, reflective thought. In Hegel this “sich volbringender Skep- tizismus” (self-accomplishing scepticism) results in a positive affirmation of truth; in Kierkegaard the “sich verzehrender Skeptizismus” (self-consuming scepticism), a term Kleinert owes to B. Lypp (p. 1, footnote), results in a re-definition of faith having purified itself from reflective, finite thought with the help of a whole arsenal of literary strategies. In spite of the intrinsic limitations of Kleinert’s approach, which doesn’t aspire to offer a complete survey nor to explore any historical relationships, the book remains an interesting and intelligent approach to the sceptical dimension of both Hegel’s and Kierkegaard’s thought. Still, a Hegel scholar will be surprised not to find a basic work like that of Michael Forster on Hegel and Skepticism (Cambridge, 1989) in the bibliography. In his The Ethics of Authorship. Communication, Seduction and Death in Hegel and Kierkegaard (2011) Daniel Berthold wrote another Hegel-Kierkegaard book, dealing with communication, seduction, and death. The subtitle of the book is somewhat misleading in so far as the terms do not refer explicitly to the way Hegel and Kierkegaard deal with the themes mentioned, but are to be understood as metaphors for the strategies both authors apply in order to accomplish the ethical mission of their authorship. Admitting the common view that Hegel and Kierkegaard differ radically in the content of their thought, the author argues that they nevertheless have a common interest in the style of their communication with the reader. Taking Hegel’s affirmation about the author having to disappear behind the self-development of the concept as a point of departure, the author reads Hegel as being in line with Kierkegaard’s perspective of indirect communication. He claims that “Hegel emerges as a much more subtle practitioner of style than in Kierkegaard’s represen- tation of him — indeed as a practitioner whose style is at the service of an ambitious reconceptualization of the ethics of authorship — and Kierkegaard emerges as some- one whose indirect style raises a whole series of ethical questions about how the reader is imagined in her relation to the author” (pp. 6-7). In a style which is itself seductive, Berthold shows quite convincingly how both authors are concerned with their ethical task of disappearing (dying) behind their writings in order to seduce the reader to think about her own life. Still, there remains a huge gap between disappearing behind the concept and hiding behind a multiplicity of pseudonyms.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 634 31/01/17 15:56 kierkegaard literature 635

Berthold seems to underestimate the consequences of Hegel’s theory of the concept for his style of philosophizing. While hiding behind the self-development of conceptual thought, Hegel has in mind a basic transparency of thought for the thinker, something Kierkegaard would certainly not accept. In our 2005 review of Kierkegaard literature we referred to the proceedings of a Kierkegaard-Schelling conference held in Copenhagen in 2000,10 and in the first part of our 2015 report we mentioned Ingrid Basso’s Italian translation of Kierkeg- aard’s notes on Schelling’s Philosophie der Offenbarung (Philosophy of Revelation).11 As a matter of fact this translation was made by Basso on the occasion of her PhD thesis on Kierkegaard and Schelling: Kierkegaard uditore di Schelling. Tracce della filosofia schellinghiana nell’opera di Søren Kierkegaard (Traces of Schelling’s Philosophy in Kierkegaard’s Works, 2007). The thesis is an investigation of Kierkegaard’s relationship to Schelling, done with great scrutiny and based primarily on Kierkegaard’s notes while attending Schelling’s lectures in Berlin (in 1841-1842). Another couple of books edited by Walter de Gruyter deal with Schleiermacher. As we know from his journals and notes, Kierkegaard was an attentive reader of the latter. Niels Jørgen Cappelørn, Richard Crouter, Theodor Jørgensen, and Claus Osthövener are the editors of Schleiermacher und Kierkegaard. Subjektivität und Wahrheit (Schleiermacher and Kierkegaard. Subjectivity and Truth, 2006), which contains the proceedings of the Kierkegaard-Schleiermacher Conference in 2003. The book covers more than 700 pages, dealing with subjectivity and truth, the individual and society, sin and salvation, and finally with Schleiermacher and Kierkegaard. The book is a treasure of Kierkegaard and Schleiermacher scholarship. It does not, however, always explicitly confront both thinkers, a shortcoming that seems to be inherent in all conference proceedings. Andreas Krichbaum’s monograph on Kierkegaard and Schleiermacher is a more systematic publication, being the first one to offer an extensive survey of Kierkegaard’s Schleiermacher reception. The book is actually a dissertation presented in 2006/2007 at the Goethe University in Frankfurt. A detailed analysis of Kierkegaard’s early notes on Schleiermacher, especially on the latter’s Glaubenslehre (Doctrine of Faith), form the point of departure of an investigation on Schleiermacher’s influence on Kierkegaard’s conception of religion. In this context the author also examines Schleiermacher’s presence in contemporary Danish thought (e.g. H.N. Clausen and J.P. Mynster). But Krich- baum’s book does not just limit itself to the themes of religion and theology. It includes epistemological, ontological, and anthropological perspectives as well. The

10 Jochem Henningfeld & Jon Stewart, Kierkegaard und Schelling, Freiheit, Angst und Wirklichkeit (Kierkegaard Studies. Monograph Series, 8), Berlin, W. de Gruyter, 2003. Cf. Paul Cruysberghs, Johan Taels & Karl Verstrynge, ‘Descriptive Bibliography. Recent Kierkegaard Literature: 2000- 2004’, p. 800 ff. 11 Cf. Paul Cruysberghs, Johan Taels & Karl Verstrynge, ‘Kierkegaard Literature from 2005 to 2013. A Descriptive Bibliography – Part 1’, pp. 379-380.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 635 31/01/17 15:56 636 Paul Cruysberghs, Johan Taels and Karl Verstrynge

book will certainly be a solid basis for any further Kierkegaard-Schleiermacher research. We conclude with the proceedings of one more Copenhagen conference, which was held in 2009 on Kierkegaard and Schopenhauer. Niels Jørgen Cappelørn, Lore Hühn, Søren R. Fauth, and Philipp Schwab are the editors of Schopenhauer – Kierkegaard. Von der Metaphysik des Willens zur Philosophie der Existenz (Schopen- hauer – Kierkegaard. From the Metaphysics of Will to the Philosophy of Existence, 2012). As is shown in the bibliography at the end of the proceedings, the relationship between Kierkegaard and Schopenhauer had been rather neglected in the past. The proceedings, which offer a broad spectrum of themes (from resignation and boredom to freedom of the will, art, and religion), may be a stimulus for further research. Special mention should be made of Niels Jørgen Cappelørn’s historical introduction, in which he explores the question ‘When and Why Did Kierkegaard Begin Reading Schopenhauer?’ (pp. 19ff.) We mention also Philipp Schwab’s German translation of Kierkegaard’s 1854 diary notes on Schopenhauer. The translation should be considered as a promise of the publication of the NB29, 30, 32, and 35 notebooks in German, in the distant future. Within the context of Schopenhauer research, we also mention a book by Tom Grimwood with a broader scope, dealing not only with Kierkegaard and Schopen- hauer, but also with Nietzsche: Irony, Misogyny and Interpretation. Ambiguous Authority in Schopenhauer, Kierkegaard and Nietzsche (2012). The author deals with three typically misogynistic texts: Schopenhauer’s ‘On Women’, Kierkegaard’s ‘In vino veritas’, and Nietzsche’s ‘Woman and Child’. He argues that irony’s ambiguity is a formative, rather than just a distractive aspect of these texts. In order to make this acceptable, he makes use of a somewhat strange combination of a hermeneutic and a deconstructive methodology. Below12 we will have the opportunity to deal with other books that demonstrate further conceptual similarities between Kierke gaard and Nietzsche. Looking back at the Kierkegaard and classical German philosophy research, we have enjoyed a proliferation of publications dealing with Kierkegaard and the major classical German thinkers. We still have the impression however, that the influence of Fichte is underestimated and requires further research. Also lacking is a monograph on Kierkegaard and Jacobi, whose influence on intellectual life in Germany (and perhaps also in Denmark) should not be underestimated. Most of the disserta- tions are on a very high level, meriting publication by important editing houses like Walter de Gruyter.

9.2. Kierkegaard and his Contemporaries

It is interesting to observe how much attention is paid to Kierkegaard and his Danish contemporaries in recent Kierkegaard research. We should not underestimate

12 Cf. infra sub 9.3.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 636 31/01/17 15:56 kierkegaard literature 637

Jon Stewart’s series on Kierkegaard Research. Sources, Receptions and Resources, in which the three tomes of volume 7 cover Kierkegaard and his Danish Contemporar- ies (2009). We should also refer to his series of Texts from Golden Age Denmark and that of The Danish Golden Age Studies. We previously mentioned the Text Series with five publications to-date by Johan Ludvig Heiberg and one by bishop Mynster.13 Other volumes (Sibbern, Andersen, Møller, and another Heiberg volume) are to be expected. Of equal importance is the series of studies on Golden Age Denmark, in which Kierkegaard is present as well (cf. vols. 1 and 9), but the studies are extended to Hans Lassen Martensen (vols. 2, 4, 6, 9), Johan Ludvig Heiberg (vols. 5, 7, 9), Luise Heiberg, et al. (vols. 7 and 8). Special attention should be paid to Jon Stewart’s extensive book on Danish Hegelianism in this series. However, all of the studies offer an indispensable source of information for any scholar wanting to understand Kierkegaard in his cultural context. We can only hope that studies of, and on, Sib- bern will also appear, perhaps after Jon Stewart’s translation of Sibbern’s Remarks and Investigations Primarily Concerning Hegel’s Philosophy appears within the Text Series. However, it is no surprise that, apart from Jon Stewart’s series, Kierkegaard’s relationship to his contemporary compatriots, in particular Mynster and Grundtvig, has primarily been the subject of Danish research. But before dealing with the latter, let us first consider a more general book published by Georges Pattison. In his Kierkegaard and the Theology of the Nineteenth Century (2012) the author provides an in-depth interpretation of Kierkegaard’s religious thought, without caring explicitly however, about Kierkegaard’s pseudonymity. He argues forcefully that Kierke gaard should not merely be regarded as a philosopher, but should also be taken seriously as a fully-fledged theologian. Kierkegaard’s theology, so he asserts, is deeply informed by doctrinal tradition as well as by the kind of psychological insights and cultural-critical attitudes for which Kierkegaard is well known, a theology which is at the same time open to development and transformation. Pattison deals extensively with Kierkegaard’s relationship to the theological positions that he encountered since his time as a student, including those put forward by German and Danish Romanticism, Hegelianism, his contemporaries Grundtvig and Mynster, and in the writings of Fichte and Schleiermacher. He argues that Kierkegaard’s theology remains closer to Schleiermacher’s affirmation of religion as a ‘feeling of absolute dependence’, than to the Barthian denial of any ‘point of contact’, with which he is often associated. He also explores ways in which Kierkegaard’s theological thought can be related to thinkers such as John Henry Newman and Heidegger, and its relevance to present-day debates. Preben Lilhav, who edited an impressive collection of books on Goethe, Plato, Nietzsche, and Kierkegaard, is also the editor of Mynster og Kierkegaard. En tekstmontage (Mynster and Kierkegaard. A Text Paste-Up, 2013). Lilhav collected a large

13 Cf. Paul Cruysberghs, Johan Taels & Karl Verstrynge, ‘Kierkegaard Literature from 2005 to 2013. A Descriptive Bibliography – Part 1’, p. 383; p. 403.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 637 31/01/17 15:56 638 Paul Cruysberghs, Johan Taels and Karl Verstrynge

collection of texts by and on Mynster, from his childhood to his death, and even after his death. His relationship with Kierkegaard is paid special attention: Mynster’s attitude towards Kierkegaard and Kierkegaard’s position over against Mynster are documented extensively. A detailed index helps to retrieve specific topics and authors. The book offers a nice reader on a variety of topics, both biographical and theological, both polemic and appraising. The title, which suggests that the book is about Mynster and Kierkegaard, is somewhat misleading, but the fact that ‘og Kierkegaard’ has been printed in a lesser font within the title can be seen as a warn- ing that the Kierkegaard part remains secondary. In his introduction, Lilhav argues that Kierkegaard’s relationship with Mynster was not just polemical but that he rather highly appreciated him (especially after the latter’s death). It is no surprise that in a second book, dealing with Kierkegaard mellem Mynster og Grundtvig. Et Essay om “Kristendomsvrøvl” med dokumentation (Kierkegaard between Mynster and Grundtvig. An Essay on “Christianity Rubbish”, with Documentation, 2013) Lilhav does not simply repeat the procedure of documenting the relationship between Kierkegaard-Mynster-Grundtvig with texts by the three personalities, but he puts forward the positive claim that Kierkegaard was a definite admirer of Mynster. At the same time, he argues that Grundtvig was the one person Kierkegaard detested more than any other person in Denmark. Thus Lilhav, who published a polemic book about Kierkegaard og hans mor (Kierkegaard and his Mother) in 2007,14 offers a kind of surprising rehabilitation of Bishop Mynster, which is new in the Kierke gaard literature. Two other Danes previously dealt with Kierkegaard’s relationship to that other great theologian and leader within Danish Christianity, Nikolaj F.S. Grundtvig. Jørgen Jensen is the author of a book with the mysterious title … det tredje øjeblik. Mellem Grundtvig og Kierkegaard (… the Third Decisive Moment. Between Grundtvig and Kierkegaard, 2008). Jensen not only contrasts Grundtvig, the national roman- ticist, with Kierkegaard, the individualist, but he also looks for a common third position, where both meet, such as their conflict with the established Church and with rationalism. The two also have the notion of ‘øjeblikket’ in common: the ines- timable moment where the eternal manifests itself in the temporal. Anders Holm published an adaptation of his PhD thesis as To Samtidige. Kierkegaards og Grundt- vigs kritik af hinanden (Two Contemporaries. Kierkegaard’s and Grundtvig’s Critique of Each Other, 2009). The book is well documented, in so far as it contains an extensive bibliography and a register of places in Kierkegaard’s papers and works where he mentions Grundtvig. Of particular interest is the fact that Holm does not stop with Kierkegaard’s critique of Grundtvig, but also looks at Kierkegaard from the latter’s viewpoint. Anders Holm’s book is divided into two parts, the first one dealing with Kierkegaard’s critique of Grundtvig; the second with Grundtvig’s critique of Kierkegaard, which started in 1855, the year of Kierkegaard’s death. Holm

14 Peter Lilhav, Kierkegaard og hans mor. En studie til Søren Kierkegaards kristendomsforståelse (Samlinger og studier til Goethe/Platon-traditionen, 11), Risskov, Sicana, 2007.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 638 31/01/17 15:56 kierkegaard literature 639

is particularly interested in the context that may, at least partially, help to explain why the theologians chose to make satiric and polemic remarks about each other. Therefore, Holm does not try to minimalize the opposition between the two. Instead, he tries to show that a common context both separates and links them to each other. We conclude our survey of publications on Kierkegaard and his contemporaries with a reference to Peter Tudvad’s book on Stadier på antisemitismens vej. Søren Kierkegaard og jøderne (Stages on the Way of Antisemitism. Søren Kierkegaard and the Jews, 2010). Tudvad claims that Kierkegaard was an anti-Semite, a claim that has hitherto not been paid attention to. According to Tudvad, Kierkegaard’s anti- Semitism should not come as that much of a surprise, considered against the back- ground of the widespread anti-Semitism of Danish society in that time.

9.3. Period after Kierkegaard

To conclude this descriptive bibliography, we discuss a number of publications in which Kierkegaard’s thought is connected with authors, topics, and debates from philosophical, theological and literary movements that only emerged fully after his death.

9.3.1. Reception

The second section on Kierkegaard’s Reception in the series Kierkegaard Research. Sources, Reception and Resources — compiled under the supervision of its general editor Jon Stewart — provides an invaluable overview of the reception of Kierke gaard’s oeuvre and the lasting influence of his thought.15 Let us run through the content of the seven relevant volumes (from vol. 8 up to and including vol. 14) and all seventeen tomes comprising this section. The articles contained in volume 8, Kierkegaard’s International Reception, are geographically arranged into three tomes: Northern and Western Europe (8,1), Southern, Central and Eastern Europe (8,2) and The Near East, Asia, Australia, and the Amer- icas (8,3). Volume 9, Kierkegaard’s Influence on Existentialism, explores Kierkegaard’s complex relationship with the existentialist movement. The contributions on, among others, Nietzsche, Jaspers, Heidegger, Sartre, Camus, and de Beauvoir bring to light both important similarities and significant differences between Kierkegaard’s thought and this movement. Analyses of his connections to writers such as Buber, Berdyaev, Marcel, and Rosenzweig highlight the profound influence of his religious writings. Volume 10, Kierkegaard’s Influence on Theology, is comprised of three tomes. German Protestant Theology (10,1) examines how the writings of certain German Protestant

15 Cf. Paul Cruysberghs, Johan Taels & Karl Verstrynge, ‘Kierkegaard Literature from 2005 to 2013. A Descriptive Bibliography – Part 1’, pp. 390-391.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 639 31/01/17 15:56 640 Paul Cruysberghs, Johan Taels and Karl Verstrynge

theologians, such as Barth, Brunner, Tillich, and Bultmann, turned out to be instrumental for Kierkegaard’s international breakthrough shortly after the turn of the twentieth century. In Anglophone and Scandinavian Protestant Theology (10,2), the focus is on two divergent reception histories: while most Anglican theologians rejected Kierkegaard’s critique of culture and modern rationality as being too one- sided, theologians from the Reformed tradition tended to consider him an insight- ful harbinger of neo-orthodoxy. In Catholic and Jewish Theology (10,3), the spotlight is on how, in the early decades of the twentieth century, Kierkegaard’s thought became an important topic in Catholic circles. Kierkegaard’s intellectual and spiritual legacy was widely discussed in ‘the Catholic Hochland Circle’, whose members included Haecker, Guardini, Dempf, and Wust. After World War II, his ideas found an echo in the works of Catholic theologians such as Urs von Balthasar, de Lubac and Merton. The reception of his thought in the Jewish theological tradition is situated mostly in the spiritual world of Hasidism and Modern Orthodox Judaism. The contributions in volume 11, Kierkegaard’s Influence on Philosophy, deal with different philosophical traditions: German and Scandinavian Philosophy (11,1), Fran- cophone Philosophy (11,2) and Anglophone Philosophy (11,3). They demonstrate the reach of Kierkegaard’s writings in philosophical contexts that are often (very) different from his own. Kierkegaard has been a major influence for different philosophical projects, such as phenomenology, hermeneutics, dialogical thinking, critical theory, and the philosophy of language. Also in francophone philosophy, he has been influential on almost every modern school of French thought: phenomenology, feminism, post-structuralism, semiotics, and deconstruction. By contrast, in Anglo- phone philosophy, for a long time it did not appear that Kierkegaard had any influence at all, except indirectly through Wittgenstein. By now, however, it is clear that he affected these traditions too, with many authors seeking inspiration in his works for current discussions of ethics, personal identity, moral psychology, and philosophy of religion. Kierkegaard’s writings have also been used extensively by literary writers, critics and artists, who have been attracted to Kierkegaard for his creative mixing of genres, his complex use of pseudonyms, his rhetoric and literary style, and his rich images, parables, and allegories. Volume 12, Kierkegaard’s Influence on Literature, Criticism, and Art, documents this influence in the different language groups and traditions. In The Germanophone World (12,1), he was an important source of inspiration for writers such as Thomas Mann, Rilke, Musil, Frisch, Dürrenmatt, and Kafka. In Denmark (12,2), novelists and critics from the 1870s’ Modern Break- through movement — led by Brandes — were among the first to draw extensively from his writings. And modern Danish writers such as Blixen, Hansen, and Sørensen have continued to incorporate elements of Kierkegaard into their own work. In Sweden and Norway (12,3), Kierkegaard’s oeuvre inspired various leading authors, including Strindberg and Lagerlöf from the former country and Ibsen and Bjørnson from the latter. Moreover, the celebrated Norwegian artist Munch (1863-1944) closely studied the key Kierkegaardian concept of anxiety, an influence that is quite

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 640 31/01/17 15:56 kierkegaard literature 641

noticeable in, for example, the iconic painting The Scream. Likewise, in the Anglo- phone World (12,4) of literature and art, Kierkegaard’s influence is surprisingly extensive. In the United States his thought impacted the work of novelists such as Walker Percy, James Baldwin, Flannery O’Connor, and Don Delillo, and literary critics such as George Steiner and Allan Bloom. The English-born poet, W.H. Auden, drew inspiration from Kierkegaard for his poetic works. His thought also plays an important role in the novel Therapy by the contemporary English author David Lodge. Moreover, cryptic traces of Kierkegaard can be found in the work of the famous Irish writer James Joyce. Likewise, in the work of the heterogeneous group of writers from The Romance Languages and Central and Eastern Europe (12,5), there are unmistakable traces of Kierkegaardian inspiration to be found. Examples that come to mind include the writings of Argentine authors Jorge Luis Borges and Ernesto Sabato, the Mexican writer Carlos Fuentes Macías, the Spanish essayist María Zam- brano and the Portuguese writer Fernando Pessoa. Other authors to have drawn inspiration from Kierkegaard are the Russian writer Mikhail Bakhtin and the Czech novelist Ivan Klíma. In terms of content, volumes 13 and 14 of the Kierkegaard Reception section are the most surprising. They deal respectively with Kierkegaard’s Influence on the Social Sciences and Kierkegaard’s Influence on Social-Political Thought. Kierkegaard has been traditionally characterised as an ethical-religious writer who placed supreme importance on the inward life of each individual believer. His views seemed to many to undermine any meaningful conception of the community, society or the state. In recent years, however, scholars have begun to qualify this image of Kierkegaard as an individualistic and apolitical thinker.16 In the social sciences, Kierkegaard’s influence is most notable in the field of psychology, particularly through The Concept of Anxiety and The Sickness unto Death. In the fields of sociology, social criticism and social theory, his Literary Review of Two Ages is regarded to have offered valuable insights into some important dynamics of modern society. Volume 13 discusses Kierkegaard’s influence on social scientists such as Baudrillard, Becker, Binswanger, Eliade, Erikson, Fromm, Giddens, Girard, Jung, Kristeva, Lacan, May, Rogers, Weber, Yalom, and Žižek. In volume 14, the focus is on his impact on the work of social political thinkers such as Agamben, Arendt, Badiou, Butler, Habermas, Luther King Jr., Lukács, Marcuse, Ortega y Gasset, Sartre, Carl Schmitt, Voegelin, West, and Wright. Besides the seven volumes constituting the monumental Kierkegaard Research. Sources, Reception and Resources series, there are a number of recent monographs on the reception of Kierkegaard’s thought that merit attention. In Søren Kierkegaard i Danmark. En receptionshistorie (Søren Kierkegaard in Denmark. A Reception History, 2006), Steen Tulberg distinguishes six periods in the reception of Kierkegaard’s thought and oeuvre. The first three periods are: the early beginnings of Kierkegaard

16 Cf. also Id., ‘Kierkegaard Literature from 2005 to 2013. A Descriptive Bibliography – Part 2’, pp. 394-396.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 641 31/01/17 15:56 642 Paul Cruysberghs, Johan Taels and Karl Verstrynge

studies with the publication of the first volume of his Efterladte Papirer (Posthumous Papers) and the influential interpretation of his oeuvre by Brandes (1860-1890); the period around the turn of the century, with other influential interpretations by Høffding and the theologian Teisen, and the first edition of his Samlede Værker (1890-1920); and the Interbellum, when attention was focused mostly on his personal psychology and life, and on his religious thought (1920-1940). After the war, the focus shifted to his aesthetics, philosophy and theology (1945-1968). This was followed by the period ‘from Marxism to Postmodernism’, when his work came to be associated with various contemporary strands of thought (1968-1989). Finally, the most recent phase, marked by the internationalisation of Kierkegaard research and close attention to the content of his literary oeuvre, his ethics and his notion of subjectivity (1990-2005). The more recent study Kierkegaards kabale. Introduktion til den danske fortolkningshistorie (Kierkegaard’s Kabale. Introduction to the Danish Reception, 2013) by Michael Søbygge Ferm-Pedersen nicely complements Tulberg’s chronological perspective. The author discusses the Danish version of the four most prominent interpretations of Kierkegaard’s oeuvre, i.e. the biographical, the psychological, the theological, and the philosophical. For each of these interpretations, he meticulously analyses the strengths, shortcomings and, as the case may be, contradictions. In Der witzige, tiefe, leidenschaftliche Kierkegaard. Zur Kierkegaard-Rezeption in der deutschsprachigen Literatur bis 1920 (The Witty, Profound, Passionate Kierkegaard. On the Reception of Kierkegaard in German-Language Literature up to 1920, 2012) Chris- tian Wiebe restricts himself to the early ‘literary echoes’ of Kierkegaard’s oeuvre. He studies not only articles from the journal Der Brenner, but also essays, articles, letters and diary entries by Bloch, Haecker, Kafka, Kassner, Lukács, R. Maria Rilke, Tagger, Keyserling, and Zweig up to the year 1920. Each of the six chapters comprising this very rich and interesting study focuses on a different type of reception: cultural- critical, religious, essayist, psychological, existential, and parabolic. The monograph by Heiko Schulz, Aneignung und Reflexion. I: Studien zur Rezeption Søren Kierkegaards (Appropriation and Reflection. Studies in the Reception of Søren Kierkegaard, 2011) — which was published as vol. 24 of the Kierkegaard Studies. Monograph Series — contains a collection of primarily German and English essays written over a period of ten years. They provide a highly erudite overview of the reception by Kierkegaard of Aristotle’s Rhetoric and of German philosophers and theologians from the first half of the 19th century, and the reception of Kierkegaard’s oeuvre in the German philosophy and theology of the 19th and 20th centuries. In terms of content, these contributions focus mainly on the hermeneutic and religious-philosophical question of truth. Existenz und Reflexion. Aktuelle Aspekte der Kierkegaard-Rezeption (Existence and Reflection. Current Aspects of Kierkegaard Reception, 2012), under the editorship of Matthias Bauer & Markus Pohlmeyer, is a compilation originating in a 2010 conference at the University of Flensburg. The book contains a dozen or so contributions on the history of the publication and reception of Kierkegaard’s oeuvre and on the philosophical, theological, hermeneutic, and literary questions that this aspect raises. The contributions have in common that they explore the significance of Kierkegaard’s

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 642 31/01/17 15:56 kierkegaard literature 643

thought in relation to European modernity, not so much because Kierkegaard played any great role in the shaping of modernity, but because his oeuvre offers useful notions and perspectives for resolving some of the conflicts it has given rise to. George Pat- tison’s Kierkegaard and the Quest for Unambiguous Life. Between Romanticism and Modernism. Selected Essays (2013) likewise thematises the question of Kierkegaard’s relation to Modernism. The book consists in a collection of essays on the indirect influence of Kierkegaard on the rise of literary, religious, and political movements associated with romanticism, modernism, and existentialism. Pattison discusses, among other topics, the intellectual and literary modernism associated with Brandes, and later 19th and early 20th-century figures such as Jacobsen, Nietzsche, Dostoevsky, and Ibsen — all of whom are commonly linked with Kierkegaard in the early secondary literature — and the young Lukács. These movements resulted in such varied currents of 20th-century thought as Bolshevism (as in Lukács himself), fascism, and the early existentialism of, for example, Shestov, and the radical cultural journal The Brenner, in which Kierkegaard featured regularly. In short, Kierkegaard emerges in Pattison’s book as a figure in whom both the aspirations and contradictions of early Romanticism and its later 19th and 20th-century heirs are reflected. Kierkegaard en France au XXe siècle. Archéologie d’une réception (Kierkegaard in France in the Twentieth Century. The Archaeology of a Reception, 2005) is an inform- ative and fascinating study in which Hélène Politis details the principal stages in the reception of Kierkegaard in France. She argues convincingly that this reception was shaped by successive misunderstandings, misinterpretations, and reckonings. In part 1, ‘Literary interpretations,’ she tries to uncover the biographical misunderstandings regarding the notion of melancholy, including Kierkegaard’s identification with Ibsen’s Brand and Shakespeare’s Hamlet. In part 2 she discusses the detrimen- tal influence of ‘so-called philosophical interpretations’ by Sjestov, Wahl, and Sartre, and in part 3 she focuses on Danish commentators Brandes and Høffding, and the important role that the French translations played in this ‘history of a failure’.

9.3.2. From Nietzsche to Phenomenology

How do the thoughts of Kierkegaard and Nietzsche relate to one another? Are the two thinkers kindred spirits or rather counterparts? In a 2004 essay entitled “Nietzsche/Kierkegaard: Prospects for dialogue”, Alastair Hannay answers these questions as follows: “Kierkegaard and Nietzsche are in such fundamental disagree- ment in the matter that interests them most that it is closer to the truth to describe any apparent similarities and parallels ultimately as differences.”17 The debate on their complex relationship continues in a number of more recent publications.18

17 A. Hannay, ‘Nietzsche/Kierkegaard: Prospects for Dialogue’, in: Kierkegaard and Philosophy. Selected Essays, London/New York, Routledge, 2003, p. 214. 18 Cf. also our review of Tom Grimwood, Irony, Misogyny and Interpretation. Ambiguous Author ity in Schopenhauer, Kierkegaard and Nietzsche (2012), supra sub 9.1.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 643 31/01/17 15:56 644 Paul Cruysberghs, Johan Taels and Karl Verstrynge

In Either Kierkegaard/Or Nietzsche. Moral Philosophy in a New Key (2006), Tom Angier confronts Kierkegaard’s and Nietzsche’s thought on the basis of their (ethical) ideals of individuality (Ch. 1), their views on rationality and choice (Ch. 2), their stance on religiosity (Ch. 3), their conception of truth (Ch. 4), and the pos- sibility of communication (Ch. 5), as well as their views on equality and power (Conclusion). Angier’s main thesis is that Kierkegaard both anticipated and subjected to detailed critique Nietzsche’s central arguments in moral philosophy, in particular what he considers to be Nietzsche’s main character-ideal, i.e. the ideal of the sovereign individual of the second essay in On the Genealogy of Morality. In Concepts of Power in Kierkegaard and Nietzsche (2010) J. Keith Hyde brings Kierkegaard in direct dialogue with Nietzsche, especially on the topic of power and authority. Significant contextual similarities warrant such a comparison: each was responding in his own unique way to the negligence of the ‘speculative systems’ towards the individual; both engaged in a critique against the established Lutheran Church; and both explored imaginative and challenging forms of literary philosophy. Yet Hyde’s interpretation does not differ fundamentally from Angier’s. He too believes Kierkegaard already anticipated and implicitly critiqued Nietzsche’s decisive motif of the will to power. After all, to Kierkegaard, so he asserts, the Christian relationship to power rests on its identification with Christ, and for this reason it is able to overcome the devastating will to power ‘in divine weakness’. In contrast to Angier and Hyde, Emanuele Mariani tries to refrain from interpreting in his study Kierkegaard e Nietzsche. Il Cristo e l’anticristo (Kierkegaard and Nietzsche. Christ and the Anti-Christ, 2009). Instead he develops a dialogue between Kierkegaard and Nietzsche in which he allows the primary text to speak for itself as much as possible. The dialogue gravitates around such topics as the impasse of philosophy, faith and reason, Christianity and anti-Christianity, and love for eternity. Thomas P. Miles’ study: Kierkegaard and Nietzsche on the Best Way of Life. A New Method of Ethics (2013) differs from the foregoing works in that it focuses on Kierkegaard’s and Nietzsche’s respective positive contributions to ethics, which Miles identifies as their retrieval and modernisation of the ancient ethical task of illustrating and evaluating whole ways of life. Miles considers their ‘method of ethics’ to be evocative of efforts by recent ethicists (e.g., Nussbaum, Frankfurt, and Williams) to achieve greater holism in ethics. His study offers a detailed elucidation of both authors’ respective ideals, Kierkegaard’s life of faith and Nietzsche’s life of individual sovereignty, and it provides a lucid account of what each thinker contributes to contemporary ethics. In his monograph Kierkegaard et Lequier. Lectures Croisées (Kierkegaard and Lequier. Cross Readings, 2008), André Clair compares some of Kierkegaard’s central ideas with those of Jules Lequier (1814-1862), a little-known French philosopher from Brittany, who is sometimes referred to as ‘the French Kierkegaard’. Like Kierkegaard, Lequier was a man of deep religious conviction, and he expressed his philosophy in a variety of literary styles. He too was opposed to the monistic systems that attempt to deny existential freedom. Declaring this freedom ‘the first truth’, he

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 644 31/01/17 15:56 kierkegaard literature 645

developed his own alternative based on what he considered to be the implications of a true metaphysics of freedom. The Spanish philosopher, poet and novelist Miguel de Unamuno (1864-1936) was profoundly influenced by Kierkegaard’s pseudonymous works. Jan E. Evans wrote two books on the similarities and differences between the two thinkers. In Unamuno and Kierkegaard. Paths to Selfhood in Fiction (2005), she explores the scope and character of Kierkegaard’s influence, clarifies misconceptions in the relationship between the two authors, and offers a Kierkegaardian reading of some of Unamuno’s novels. In Miguel de Unamuno’s Quest for Faith. A Kierkegaardian Understanding of Unamuno’s Struggle to Believe (2014), she surveys what was at stake in Unamuno’s desire to believe and the stance that he came to live with. She compares and contrasts Unamuno’s reflections on doubt and faith with those of Kierkegaard, Pascal, and William James. The next three recent studies, dealing with Kierkegaard and Heidegger, all set out to compare the key notions of the two thinkers. Yet, they diverge in terms of the conclusions reached. The main thesis in Jean Morel’s thorough but complexly written study Kierkegaard et Heidegger. Essai sur la décision (Kierkegaard and Hei- degger. An Essay on Decision, 2007) is that Heidegger’s philosophy is at once akin to and a radical rejection of Kierkegaard’s thought. The kinship lies in the striving of both to recapture the meaning of concrete finiteness, and to safeguard it from any abstract or de-incarnated worldviews. But despite their common quest, their roads diverge entirely. To Heidegger, the structures of Dasein are always predetermined. Hence, argues Morel, Heidegger actually denies the evenemential dimension of understanding that is central to Kierkegaard’s existential thinking, as is apparent from such concepts as ‘leap’, ‘choice’, ‘the first beginning’, and ‘repetition’. In Tid og Eksistens. Kierkegaard og Heidegger (Time and Existence. Kierkegaard and Heidegger, 2009), Wenche Marit Quist likewise examines the similarities and differences between the two thinkers in terms of their analysis of existence or Dasein and time. As the book progresses, the likenesses and contrasts between Kierkegaard’s ethical- religious thoughts on ‘the single individual’ and Heidegger’s irreligious analysis of Dasein are worked out in finer detail and outlined more sharply. In his book Über das Konzept der Zeitlichkeit bei Søren Kierkegaard mit ständigen Hinblick auf Martin Heidegger (On the Concept of Temporality in Søren Kierkegaard with Constant View to Martin Heidegger, 2011), Gerhard Thonhauser takes care not to approach the thoughts of either thinker on the basis of notions proposed by the other. He refers to ‘translation issues’ that are entirely detached from the linguistic otherness of the two authors, and tries to clarify their complex relation in a new, at once historically critical and philosophically systematic manner. Augenblick. The Concept of the ‘Decisive Moment’ in 19th and 20th Century Western Philosophy (2008) by Koral Ward is a particularly interesting thematic study. ‘Augenblick’, which translates literally as ‘in the blink of an eye’, describes the experience of a fleeting but momentous event. It comes, however, to represent an encoun- ter with the ‘eternal’. The fact that the notion contains these antithetical elements,

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 645 31/01/17 15:56 646 Paul Cruysberghs, Johan Taels and Karl Verstrynge

points to the paradoxical nature of the ‘Augenblick’. Ward investigates the development of the concept from its roots in the theology of Kierkegaard and the myth of Nietzsche, to its existential elucidation nearly a century later in the work of Jaspers, Heidegger, and Sartre. She demonstrates convincingly how central this idea is, not only to the existential philosophical tradition, but also to modern theatre, photography, cinema, surrealist art, and the modern novel.

9.3.3. From Levinas to Deconstructivism

Over the past few years, some excellent studies have appeared on the relationship between Kierkegaard’s and Levinas’s thought, including two compilations and two monographs. Despite Oneself. Subjectivity and its Secret in Kierkegaard and Levinas (2008) by Claudia Welz and Karl Verstrynge (eds.) is the result of a conference that took place at the Danish National Research Foundation’s Center for Subjectivity Research in 2007. The book focuses on an issue that had previously not received the attention it deserves: subjectivity, it seems, is at once constituted and questioned by a secret that lies at the core of human being and becoming. But how does this secret appear, and wherein does it consist? The various contributions explore its different dimensions. After Verstrynge’s introduction to the general theme, three collections of articles are presented. The first section focuses on the secret of subjectivity in considering the connection between interiority and exteriority, the role of language, and subjectivity in relation to the infinite. The second section examines the significance of asymmetry and reciprocity in ethical and religious contexts, and the third focuses on the secret of intersubjectivity in illuminating Kierkegaard’s account of love. According to the editors, J. Aaron Simmons and David Wood, their compilation Kierkegaard and Levinas. Ethics, Politics, and Religion (2008) is devoted to developing a conversation between Kierkegaard and Levinas, bringing together leading scholars from the disciplines of philosophy and religion. In their introduction, they highlight a number of striking similarities between Kierkegaard and Levinas: (1) while they represent different religious traditions, they each exemplify a sus- tained engagement with Tertullian’s famous question: ‘What has Athens to do with Jerusalem?’; (2) the writing of both thinkers displays an experimental component; (3) they share a suspicion of the Western ontological tradition, and (4) they form something of a united front against the idea of established institutions that are fixed and finished. The book presents twelve contributions divided into four parts, ranging from broad considerations on the relation between the two thinkers (part one) to such themes as love and transcendence (part two), time, alterity and eschatology (part three), and ethico-political possibilities (part four). In Levinas and Kierkegaard in Dialogue (2008), Merold Westphal likewise demonstrates that the stereotypical readings of Kierkegaard and Levinas are fundamentally in need of substantial revision. He, too, highlights some important similarities between the two, despite their respective religious traditions, philosophical persuasions, and historical settings. Rather, he argues, the differences are better understood as internal disagreements

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 646 31/01/17 15:56 kierkegaard literature 647

occurring within an overarching harmony regarding four key issues, each of which is discussed in a separate chapter: 1. Revelation (epistemology), 2. God (theology), 3. Heteronomy (subjectivity), and 4. Reversal (sociality and solidarity). The chapters are comprised of reworked articles and book chapters dating back to the early 1990s. Patrick Sheil’s Kierkegaard and Levinas. The Subjunctive Mood (2010) is a rather complicated comparison of the ideas and methods of the two titular thinkers. According to Sheil, the primary underlying connection between Kierkegaard and Levinas is their near-constant use of the subjunctive mood. Contrasting this gram- matical mood with the ‘tell it like it is’ sensibility of the indicative, Sheil reminds the reader that the subjunctive deals with “cases of uncertainty; phrases whose reference is possible, hypothetical, doubtful or desired” (p. 1). The book is divided into ten chapters, the former five of which deal with matters pertaining to ‘the consciousness of the individual’, while the latter five are dedicated to the ‘relation to the Other’. Each subsequent chapter focuses on a different theme in an attempt to show how Kierkegaard’s and Levinas’s respective subjunctive approaches are both illuminating and potentially deficient. Kierkegaard’s philosophical anthropology and psychology were an important source of inspiration to the psychoanalyst Jacques Lacan (1901-1981), who in turn influenced many leading French intellectuals in the 1960s and 70s. His ideas had a substantial impact on post-structuralism, critical theory, 20th-century French philosophy, and clinical psychoanalysis. With Lacan et Kierkegaard (2005), Rodolphe Adam provides a lucid account of the kinship between Kierkegaard and Lacan. The latter considered Kierkegaard to be the most sagacious student of the human psyche before Freud. Kierkegaard’s philosophical anthropology and existential ethics inspired him in his exploration of Freudian concepts such as the paradox of desire, love, anxiety, melancholy, repetition, temporality, and guilt. The compilation Angst hos Lacan og Kierkegaard og i kognitiv terapi (Anxiety in Lacan and Kierkegaard and in Cognitive Therapy, 2012), edited by psychoanalyst René Rasmussen, focuses on the significance of the notion of anxiety in Freud, Kierkegaard, and Lacan, as well as its relevance to cognitive therapy. One important parallel between the thought of Kierkegaard and that of Lacan is the idea that anxiety is not without object: Kierkegaard characterises this object paradoxically as ‘nothing’, Lacan as the object of desire of the other. The constituting articles relate to, among other topics, Lacan’s ‘Seminar on anxiety’, ‘anxiety and love’, ‘anxiety and melancholy’, ‘anxiety and psychosis’, and ‘anxiety and cognitive therapy’. The latter contribution delves into the contradiction between the manner in which Kierkegaard and psychoanalysis develop the notion of anxiety and the scientific perspective of cognitive therapy, which tries to eliminate anxiety. Central notions in Kierkegaard’s philosophical anthropology and existential ethics are also increasingly associated with themes and discussions from the field of moral psychology, as illustrated by the following high-quality publications. John J. Daven port’s excellent study Narrative Identity, Autonomy, and Mortality. From Frankfurt and MacIntyre to Kierkegaard (2012) provides a systematic defence of narrative practical

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 647 31/01/17 15:56 648 Paul Cruysberghs, Johan Taels and Karl Verstrynge

identity against objections found in the work of Bernard Williams, Galen Strawson, John Lippitt, and Patrick Stokes. He also shows how his model of practical identity can be used to analyse autonomy as a higher-order form of narrative unity. In his presentation of the higher stages of unity he draws heavily on Kierkegaard, particularly on his discourse Purity of Heart, in which various forms of ‘double-mindedness’ and other failures of integrity are depicted for the edification of those in pursuit of wholehearted practical identity. In the process, Davenport demonstrates how Kierkegaard’s work, and especially his notions of existential stages, double-mindedness, patience, infinite resignation, and purity of heart is still extremely relevant to modern debates. In Self, Value & Narrative. A Kierkegaardian Approach (2012), Anthony Rudd defends a series of closely related claims about the nature of the self. He argues that the self is a being that constitutes or shapes itself, and that it can only do this non- arbitrarily if it is guided by a sense of the good. This ethical dimension to selfhood has an essentially teleological character, and can only be understood in narrative terms. Versions of these ideas have been developed by various influential philosophers, but Rudd’s account is importantly different from others familiar in the literature. He takes his main inspiration from Kierkegaard and explains that he belongs in the Platonic rather than the Aristotelian tradition of teleological thinking about the self and the good. He argues that the polarities and tensions that are constitutive of selfhood can only be reconciled through an orientation of the self as a whole to an objective good. However, Rudd does not follow Kierkegaard in identifying this objective good with the Christian God, but rather seeks to provide an account that is more pluralistic. Rorty and Kierkegaard on Irony and Moral Commitment (2006) by Brad Frazier is an interesting study that provides a clear account of the tensions between ironic, critical detachment and moral commitment in Kierkegaard and Rorty. Frazier argues on the one hand that Rorty’s liberal position is much more defensible and thoughtful than his opponents (e.g. MacIntyre) tend to acknowledge, while asserting on the other that Kierkegaard’s account is less parochial than Rorty’s, even though the latter is commonly held to be among the most cosmopolitan of philosophers. In the line of Kierkegaard, Frazier maintains that irony without an underlying moral seriousness is destructive, and that, in order to be able to pursue responsible person- hood, it is critical that one should master irony à la Kierkegaard. The relationship between Kierkegaard’s thought and that of deconstructivist philosophers continues to draw great attention. Some authors do not restrict themselves to analysing this relationship as such, but rather intend to demonstrate through their own relationship with the authors and topics discussed what a deconstructive method entails. Marius Timmann Mjaaland’s Autopsia. Self, Death, and God after Kierkegaard and Derrida (2008) and John Llewelyn’s, Margins of Religion. Between Kierkegaard and Derrida (2009) are two striking examples of this approach. Mjaa land presents his study as an investigation of the relation between the self (‘autopsia’ means self-view) and the other, where ‘the other’ should be taken in its most radical

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 648 31/01/17 15:56 kierkegaard literature 649

sense, as that which perpetually evades and disturbs human rationality. His book is not so much a comparative study of Kierkegaard and Derrida, as an investigation of certain philosophical problems connected to the self, to death, and to God, taking Derrida’s and Kierkegaard’s concepts as a point of departure. The form and the content of his argumentation contrast sharply: formally it is meticulously structured (with each of the seven chapters comprising precisely seven paragraphs), yet it is the author’s purpose to build on Derrida’s and Kierkegaard’s Holzwege. Llewelyn’s book opens with Derrida's statement that “it is Kierkegaard to whom I have been most faithful” (p. 1). He seeks to discover the nature of that fidelity via reflections on faith in the field of religion and on what he, in imitation of Derrida’s title Mar- gins of Philosophy (1982), calls ‘margins of religion’. Part 1 focuses on Kierkegaard, with ‘interventions’ throughout from Derrida. Part 2 deals with Nietzsche, Deleuze and Guattari, Heidegger, Sartre, and Levinas, with a view to showing how, through their writings, some of the topics raised in part 1 are transmitted to Derrida, whose work is discussed in Part 3. Like Mjaaland, LLewelyn demonstrates his great famil- iarity with the writings of Kierkegaard and Derrida; and, like Mjaaland’s book, his text abounds with ‘deconstructive’ contradictions and subtleties that tend to hamper its reading quite considerably. Literary scientist Kevin Newmark’s book Irony on Occasion. From Schlegel and Kierkegaard to Derrida and De Man (2012), also has ‘deconstructivist intent’. Its main topic is the purpose and significance of irony in German Romanticism and in twentieth-century French thought and writing. It includes chapters on Schlegel, Kierkegaard, Nietzsche, Thomas Mann, Paulhan, Blanchot, Derrida, and de Man. Yet the book is neither a historical nor a thematic study of irony. Newmark sets out in search of irony in topics and situations where it would, at first glance, appear not to be present; he examines “particular occasions of ironic disruption”. His references to Kierkegaard’s notion of irony are, for that matter, restricted to the latter’s thesis, The Concept of Irony. Laura Llevadot’s study Kierkegaard through Derrida. Toward a Postmetaphysical Ethics (2013), applies the notion of deconstruction primarily to the question of ethics. Her book is divided into three main sections, dealing con- secutively with 1) the consequences of the end of metaphysics and the death of God for thinking the ethical; 2) the modern understanding of death in the existentialist and postmodernist traditions (Heidegger, Levinas and Derrida), and 3) the necessary priority of the ‘you’ in an ethics that, after metaphysics, tries to prioritise the second- person singular over the phenomenological or epistemological ‘I’. This priority of ‘the you’ in Kierkegaard and Derrida, Llevadot argues, goes beyond the proposals of Buber and Levinas. Irigaray and Kierkegaard. On the Construction of the Self (2009) by Helene Tallon Russell is the first book to relate Kierkegaard and Luce Irigaray (°1930), the Bel- gian-born French feminist, philosopher, and psychoanalyst. The book evaluates the value ascribed to the quality of oneness in the Western theological tradition and suggests alternative conceptualisations of selfhood. First, the work analyses Augustine’s formulation of Christian selfhood, which in Russell’s interpretation incorporates

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 649 31/01/17 15:56 650 Paul Cruysberghs, Johan Taels and Karl Verstrynge

Plotinus’s claim that the one is the good, and thus identifies multiplicity with sin. Kierkegaard and Irigaray, the author argues, both offer critical alternatives to such a unitary conception of selfhood. While Kierkegaard views the self as complex, relational, and processive, Irigaray criticises the cultural and philosophical norms of Western discourse as phallocentric and monistic. Her (psycho)analysis highlights that which in her view has been repressed, such as multiformity and fluidity, to be an excellent candidate for the lost feminine. Also worth mentioning is the compilation Kierkegaard gentaget (Kierkegaard Revisited, 2013), edited by Søren Mads Mau and Brian Benjamin Hansen. The intent of this publication is expressly polemic. On the occasion of the 200th anniversary of Kierkegaard’s birth, it endeavours to demonstrate that Kierkegaard’s thought has far greater emancipatory strength and relevance than most commemo- rative publications would suggest. In each of the eight constituting contributions, the respective authors draw inspiration from thinkers such as Agamben, Badiou, Deleuze, Derrida, Guattari, Lacan, and Žižek in revisiting Kierkegaard’s thought in the light of contemporary societal, political, and philosophical debates.

9.3.4. political Philosophy

As previously mentioned (section 7.1), the past few years have seen a notable surge of interest in the relevance of Kierkegaard to the field of political philosophy. In some of these works, the central focus is on the reception of Kierkegaard within the Frankfurt School of critical theory. In his first book, Kierkegaard. Konstruktion des ästhetischen (Kierkegaard. Construction of the Aesthetic, 1933), Theodor Adorno con- ducts a detailed analysis of Kierkegaard’s thought. He considers Kierkegaard’s concept of interiority to be an abstract-idealist expression of the isolation of the single individual. Adorno’s book was generally dismissed outright by Kierkegaard scholars. As a consequence, the influence of Kierkegaard on Adorno and their common cultural-critical and philosophical arguments was long ignored. Asaf Angermann tries to fill this lacuna in Beschädigte Ironie. Kierkegaard, Adorno und die negative Dialek tik kritischer Subjektivität (Damaged Irony. Kierkegaard, Adorno, and the Negative Dialectic of Critical Subjectivity, 2013). His study examines the relationship between Kierkegaard and Adorno from the perspective of subjectivity theory. It interprets Adorno’s conception of subjectivity as a critical further evolution of the Kierkegaard- ian approach, thereby casting a new light on the philosophical relationship between subjectivity, negativity, and critical analysis. The excellent study Kierkegaard and Critical Theory (2012) by Marcia Morgan is broader in scope: Morgan studies the actual influence of Kierkegaard on the Frankfurt School. Her purpose is to reha- bilitate Kierkegaard’s existential subjectivity as a necessary critical singularity for an open multicultural and interfaith society. Her monograph begins with an examination of the Kierkegaard interpretations in the early writings of Marcuse and Adorno, and highlights the influence of Benjamin and Lukács on this reception. Subsequently she analyses Habermas’s recuperation of Kierkegaardian ethics for post-national and

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 650 31/01/17 15:56 kierkegaard literature 651

post-secular society in the recent past and concludes with the apotheosis of Kierkegaard appropriation today by the American critical theory of the Fordham School and its main exponents Martin B. Matuštik, Merold Westphal and James Marsch. In Kierkegaard’s Indirect Politics. Interludes with Lukács, Schmitt, Benjamin and Adorno (2014), Ryan Bartholomew argues that a radical political gesture can be found in Kierkegaard’s writings. Kierkegaard’s ‘indirect politics’, so he explains, is a set of masks that displaces identities from one field to the next: theology masks politics; law masks theology; political theory masks philosophy; and psychology masks literary approaches to truth. As reflected in Lukács, Schmitt, Benjamin, and Adorno, Bartholomew examines how Kierkegaard’s indirect politics sets into relief three significant motifs: intellectual non-conformism, indirect communication in and through ambiguous identities, and negative dialectics. After revisiting the role that friendship played in the thought of Plato and Aris- totle, the book Friendship & the Political. Kierkegaard, Nietzsche, Schmitt (2011) by Graham M. Smith explores the possibilities for theorising friendship in modern times through an examination of Kierkegaard, Nietzsche, and Schmitt. Understood as a way of locating and theorising the bonds between person and person, friendship is shown to be a vital analytical, descriptive and normative idea in contemporary political thought, identifying and valuing the horizontal moral and affective affin- ities that bind political communities. Reappraised in this way, friendship is shown to play an important role in redeveloping the contours of current debates around liberalism, communitarianism, community, social cohesion, civil society, justice, power, and ultimately our understanding of the political itself.

9.3.5. Literature and Aesthetics

The 200th anniversary of Kierkegaard’s birth saw the simultaneous publication of two Norwegian books edited by Thor Arvid Dyrerud and Marius Timmann Mjaaland: Kierkegaard og Norge (Kierkegaard and Norway, 2013) and Forfatterne møter Kierkegaard (Writers Meet Kierkegaard, 2013). The first provides an overview of the reception and significance of Kierkegaard in Norway between 1840 and the present day, including an extensive bibliography of all Norwegian publications by and on Kierkegaard. The second contains five essays on Kierkegaardian topics, interspersed with short excerpts from Kierkegaard’s own texts and from famous contemporary Norwegian authors (Gro Dahle, Dag Solstad, Vigdis Hjorth, Hanne Ørstavik, and Stig Sæterbakken). Tausheten og øyeblikket. Kierkegaard, Ibsen, Munch (The Silence and the Moment, 2007) by Hans Herlof Grelland deals with the influence of and the thematic kinship between Kierkegaard, Ibsen, and Munch. The first part provides an introduction to Kierkegaard’s philosophy, with special emphasis on the themes of silence, the moment, anxiety, and the self. The second and third parts deal respectively with Ibsen’s and Munch’s interpretation of Kierkegaard and the role of Kierkegaardian themes in Ibsen’s writings and Munch’s pictures and texts.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 651 31/01/17 15:56 652 Paul Cruysberghs, Johan Taels and Karl Verstrynge

The compilation Kierkegaard, Ibsen og det Moderne (Kierkegaard, Ibsen and Modernity, 2010), edited by Niels Jørgen Cappelørn, Thor Arvid Dyrerud et al., is the result of various meetings in Copenhagen and Oslo between 2006 and 2008 of a dozen or so Kierkegaard scholars, including philosophers and theologians, as well as literary scientists. The book, which opens up new perspectives on the common ground between the writings of Kierkegaard and Ibsen, consists in three parts: 1) Literature, theatre and existence, 2) The self, truth and history, and 3) Faith, despair and reconciliation. All contributions deal with the evocation or thematisa- tion of existential drama in theatre and literature, and to philosophical reflection thereupon. For example, Peer Gynt’s unsteadfast ‘I’ is related to Brand’s struggle with himself and with his faith, and to Kierkegaard’s analyses of the split self. In Literature Suspends Death. Sacrifice and Storytelling in Kierkegaard, Kafka and Blanchot (2011), Chris Danta develops an original account of literature as a form of sacrificial thinking. He examines the story of Abraham and Isaac, its treatment in the works of Kierkegaard, Kafka, and Blanchot, and in other sources, from com- mentaries on the Bible and on the Talmud to the work of Derrida. His aim is to show that literature plays a vital and heretical role in these accounts of the Akedah, i.e. the biblical story of the binding of Isaac. His claim is twofold: firstly, that all three authors choose to respond to the Genesis narrative by manifesting literature; secondly that each endows literature or fiction with the power to suspend the sacrifice. In Pensée et existence selon Pessoa et Kierkegaard (Thinking and Existence in Pessoa and Kierkegaard, 2013) Alain Bellaiche examines the similarities and differences between Kierkegaard’s authorship and that of Fernando Pessoa (1888-1935). Like Kierkegaard, Pessoa was a prolific writer, who created approximately seventy-five imaginary characters, all of whom he referred to as heteronyms. Apart from literary and stylistic similarities between the oeuvres of the two authors, there are also plenty of common themes and ideas to be discerned, including the inexhaustible richness of existence, the impasses of speculative thought, concreteness and originality, interiority, (double) reflection, memory and repetition, and despair. The purpose of Leonardo F. Lisi’s highly interesting study Marginal Modernity. The Aesthetics of Dependency from Kierkegaard to Joyce (2013) is a revision of the nature and genealogy of modernism. Lisi’s premise is that there are still two dominant paradigms for assessing modernist texts: the aesthetics of autonomy, associated with the self-sufficient work of art, and the aesthetics of fragmentation, practised by the avant-gardes. He argues that, in the Scandinavian periphery, there is an alternative aesthetics of dependency to be found that provides a different formal structure, philosophical foundation, and historical condition for modernist texts. Particularly in the works of Kierkegaard and Ibsen, so he believes, lies a response to the changing conditions of modernity different from those at the European core; a response that subsequently influenced James, von Hofmannsthal, Rilke, and Joyce. Language, Image and Silence. Kierkegaard and Wittgenstein on Ethics and Aesthetics (2006) by Onno Zijlstra examines the relation between image and language as

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 652 31/01/17 15:56 kierkegaard literature 653

well as that between ethics and aesthetics through a discussion of the positions of Kierkegaard and Wittgenstein. In the Tractatus Wittgenstein pursues the idea that the image can show what language cannot express and defends an aesthetic unity of ethics and aesthetics. Kierkegaard’s pseudonymous author Judge William defends the opposite position in Either/Or. He criticises the image and argues in favour of language and of an ethical unity of aesthetics and ethics. He shows that the word has a decisive surplus when compared to the image. Looking for an alternative to ‘logoclasm’ (the early Wittgenstein) and ‘iconoclasm’ (William), Zijlstra explores Wittgenstein’s later work and Kierkegaard’s oeuvre as a whole and provides a lucid overview of a new way of thinking about the relation between ethics and aesthetics.

9.3.6. philosophy of Religion and Theology

It is a known fact that Wittgenstein was deeply impressed with Kierkegaard’s Philosophical Fragments and other pseudonymous works. He told his friend Maurice Dury that Kierkegaard was by far the most profound thinker of the 19th century.19 In A Confusion of the Spheres. Kierkegaard and Wittgenstein on Philosophy and Religion (2007) Genia Schönbaumsfeld compares Wittgenstein’s writing on philosophy and religion with Kierkegaard’s religious thought. The aims of her excellent book are threefold. First to trace the extent of Kierkegaard’s influence on Wittgenstein. Second, to show the strong similarities between them on such issues as the nature of philosophy and religious belief. Third, to criticise interpreters whom she takes to have distorted their views on these topics. She argues that both authors believe spiritual cultivation to be more important for religious understanding than intellectual analysis of a set of doctrines. What is the scope of the notion that the ungraspability and the unspeakability of God constitute the essence of our speaking about him? This is the central question in Jochen Schmidt’s Vielstimmige Rede vom Unsagbaren. Dekonstruktion, Glaube und Kierkegaards pseudonyme Literatur (Multivocal Speaking about the Unspeakable. Deconstruction, Faith and Kierkegaard’s Pseudonymous Writings, 2006). According to the author this apophatic notion presupposes that our language offers possibilities to speak about the unspeakable. In his quest for these possibilities, he calls on classical as well as modern philosophers and theologians. Besides Kierke gaard’s pseudonymous works, he explores the tradition of mystical and negative theology (particularly Pseudo-Dionysius Areopagita) and draws from authors such as Nietzsche, Husserl, Heidegger, Levinas, Derrida, Caputo, Carlson, and Marion. Hans Urs von Balthazar (1905-1988), one of the most prominent Roman Catholic theologians of the 20th century, is regarded as the pioneer of theological aesthetics. He rebuked Kierkegaard, particularly in his later work, for neglecting the importance of the aesthetic in religious life. In Hans Urs von Balthasar versus Sören Kierkegaard. Ein Beitrag zur Diskussion über das Verhältnis von Theologie und Ästhetik (Hans Urs

19 R. Rhees, Ludwig Wittgenstein. Personal Recollections, Oxford, Oxford UP, 1984, p. 87.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 653 31/01/17 15:56 654 Paul Cruysberghs, Johan Taels and Karl Verstrynge

von Balthasar versus Søren Kierkegaard. A Contribution to the Discussion on the Rela- tionship between Theology and Aesthetics, 2006) Stefan Endriß meticulously studies the implications of the contradictions between the two aforementioned perspectives. While Balthasar believes the presence of God finds expression in the aesthetic experience itself, Kierkegaard stresses that the aestheticisation of the own realm can never lead to a true being-human. Endriβ asserts that the two poles, i.e. the aesthetic and the religious, should be integrated in human life, but that the former must never be elevated to absoluteness. The German Protestant theologian Emanuel Hirsch (1888-1972) was an expert on Luther and Kierkegaard, as well as on German Idealism. He is known primarily for his translations of Kierkegaard. In Die Kierkegaard-Rezeption Emanuel Hirschs. Eine Studie über die Voraussetzungen der Kommunikation christlicher Wahrheit (The Kierkegaard Reception of Emanuel Hirsch. A Study on the Conditions of Communica- tion of Christian Truth, 2005), Matthias Wilke examines the influence of Kierkeg- aard on Hirsch’s thought and the development of the latter’s theology. While Hirsch’s work was many-faceted, his active support for National Socialism has stood in the way of a wider reception. In the course of the 20th century, influential theologians such as Barth, Bult- mann, Moltmann, Tillich, and Bonhoeffer developed a Christology inspired by and in discussion with Kierkegaard’s notion of Christ. Paradox, Vorbild und Versöh- ner. S. Kierkegaards Christologie und deren Rezeption in der deutschen Theologie des 20. Jahrhunderts (Paradox, Paradigm, and Redeemer. S. Kierkegaard’s Christology and its Reception in the German Theology of the 20th Century, 2006) by Toshihisa Hachiya is a meticulous study of this theological reception of Kierkegaard. Dan- iel F. Polish’s book Talking about God. Exploring the Meaning of Religious Life with Kierkegaard, Buber, Tillich and Heschel (2007) examines the existentialist theologies of these four modern religious thinkers through the lens of their treatment of the Bible and the biblical patriarch Abraham. Polish describes how Kierkegaard’s influence resonates in Buber, Tillich, and Heschel, and examines what they have in common. He summarises his findings as follows: “By locating the essence of their thought in the personal, rather than the doctrinal, the experiential rather than the received elements of their traditions, they speak to people of all religious back- grounds” (p. xiv). In Attacks on Christendom in a World Come of Age. Kierkegaard, Bonhoeffer, and the Question of “Religionless Christianity” (2011) Matthew D. Kirk- patrick challenges the stereotypical readings of Kierkegaard as the melancholic individual and Bonhoeffer as the champion of the Church and community. Through an analysis of such concepts as epistemology, ethics, Christology, and ecclesiology, he shows that Kierkegaard underlies not only Bonhoeffer’s spirituality but also his concepts of knowledge, being, and community, and even his involve- ment in the assassination attempts on Adolf Hitler. At the same time, he argues for the importance of Bonhoeffer as an interpreter of Kierkegaard, drawing Kierkegaard’s thought into his own unique context, and forcing him to answer quite contemporary questions.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 654 31/01/17 15:56 kierkegaard literature 655

In Biblen: tro elle viden? Søren Kierkegaards syn på fundamentalisme kontra overført læsning (The Bible: Faith or Knowledge? Søren Kierkegaard’s View of Fundamentalism versus a Figurative Reading, 2011) Birgit Bertung sets out to convince the reader that, throughout Kierkegaard’s work, a literally reading not only of the Bible but also of his own existential concepts is simply impossible. Hence the book seeks to address “fundamentalist believers of all sorts” (p. 10) and to demonstrate that Kierkegaard connects two viewpoints, i.e. liberal and dialectical theology, or that, paradoxically, “virtues are revealed” (p. 11) not to be objectively seen but to be subjectively understood. Bertung’s choice to capitalise text for emphasis is a stylistic peculiarity that would appear to go against the point that she wishes to bring across, i.e. that truths are not revealed in a hard way. ‘The emerging church’ is a Christian movement of the late 20th and early 21st centuries that crosses a number of theological boundaries: proponents believe the movement transcends such ‘modernist’ labels as ‘conservative’ and ‘liberal’, likening the movement to a ‘conversation’ to emphasise its developing and decentralised nature, its vast range of positions, and its commitment to dialogue. Participants seek to live their faith in what they believe to be a ‘postmodern’ society. In Emerging Prophet. Kierkegaard and the Postmodern People of God (2013), Kyle A. Roberts presents Kierkegaard as an ‘emerging prophet’ who critiqued ‘Christendom’, the perversion of authentic, New Testament Christianity into the institutionalised, triumphalist religion of modernism. His book brings Kierkegaard into a dialogue with various postmodern forms of Christianity, on topics such as revelation and the Bible, atonement and moralism, and the church as an ‘apologetic of witness’.

9.3.7. Festschrifts and Proceedings of a General Bearing

The following Festschrifts and proceedings have general bearing on the reception of Kierkegaard over the past ten years or so, as they provide a striking picture of the internationalisation of the Kierkegaard literature and the role that certain experts on Kierkegaard have played in this evolution. At være sig selv nærværende. Festskrift til Niels Jørgen Cappelørn (To be Present to Oneself. A Festschrift for Niels Jørgen Cappelørn, 2010), by Joakim Garff, Ettore Rocca, and Pia Søltoft (eds.), was conceived to acknowledge Niels Jørgen Cappe lørn’s exceptional efforts to chart Kierkegaard’s legacy in a scientific way and to make it internationally accessible. The Festschrift contains thirty contributions from experts on Kierkegaard, who discuss diverse Kierkegaardian topics that are close to Cappelørn’s heart. In Toward the Final Crossroads. A Festschrift for Edna and Howard Hong (2009), edited by Jamie Lorentzen, two other prominent Kierkegaard experts take centre stage. Edna and Howard Hong were the founders of the Howard V. and Edna H. Hong Kierkegaard Library at St. Olaf College (Northfield, Minnesota). They were also the general editors and translators of the seven-volume Indiana University Press’s Søren Kierkegaard’s Journals and Papers and the twenty-six-volume Princeton

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 655 31/01/17 15:56 656 Paul Cruysberghs, Johan Taels and Karl Verstrynge

University Press’s Kierkegaard’s Writings series. The book offers critical essays and personal memoirs from Kierkegaard and Philosophy scholars, pastors and colleagues, friends and family members, and former students. Robert L. Perkins is Professor emeritus and Senior Research Professor of Philosophy at Stetson University. He is also the series editor of the 24-volume International Kierke gaard Commentary, containing scholarly essays on Kierkegaard’s thought and writings edited over a period of twenty-six years. Perkins also founded the Søren Kierkegaard Newsletter and the Søren Kierkegaard Society in North America. In Why Kierkegaard Matters. A Festschrift in Honor of Robert L. Perkins (2010), by Marc A. Jolley and Edmon L. Rowell (eds.), leading Kierkegaard scholars such as J. Davenport, C.St. Evans, M.J. Ferreira, E.F. Mooney, R.C. Roberts, and M. Westphal present essays ranging in scope from the very personal to the academic. Álvaro Valls studied philosophy at the University of Heidelberg and was subsequently appointed Professor of Philosophy at Unisinos, a private Jesuit University in South Brazil. He has translated various works by Kierkegaard and Adorno into Portuguese. In 2007, he was presented with a Festschrift entitled Søren Kierkegaard no Brasil. Festschrift em homenagem a Álvaro Valls (Søren Kierkegaard in Brazil. Festschrift in Honor of Álvaro Valls, 2007). Three years later, he co-edited Kierkegaard no nosso tempo (Kierkegaard in our Time, 2010) alongside Jasson da Silva Martins. This compilation contains twenty-five contributions, presented a year earlier at an Argentinian-Brazilian Kierkegaard conference with participants from Brazil, Argentina, Spain, and Slovakia. Kierkegaard contemporaneo. Ripresa, pentimento, perdono (Contemporary Kierke gaard. Repetition, Repentance, Forgiveness, 2007) edited by Umberto Regina and Ettore Rocca, collects a number of lectures presented at a Danish-Italian conference in Verona in 2003. The triad of concepts mentioned in the subtitle indeed connect the contributions in this proceedings. Referring to basic themes in Repetition, The Concept of Anxiety, and Fear and Trembling, the authors elucidate how true repetition is to be found in the religious perspective of the forgiveness of sins, repentance mediating both, and they connect Kierkegaard’s considerations with more contemporary perspectives. The following year saw the publication under the editorship of Ettore Rocca of the book Søren Kierkegaard. L’essere humano come rapporto. Omaggio a Umberto Regina (The Human Being as a Relation. An Homage to Umberto Regina, 2008). This Festschrift offers the proceedings of a conference organised in Copen- hagen by the Istituto Italiano di Cultura di Copenhagen in 2005. It is a typical ‘proceedings report’, with contributions from a number of excellent Kierkegaard scholars, mostly dealing with their favourite topics. The central question in the compilation Subjectivity and Transcendence (2007), edited by Arne Grøn, Iben Damgaard, and Søren Overgaard, is: “How may we combine an account of subjective life, which respect its interiority, and at the same time view subjective life as opening up to something that transcends it?” The contributions originated in a conference entitled ‘Subjectivity and Transcendence’, organised by A. Grøn, D. Zahavi, and G. Strawson at the Center for Subjectivity

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 656 31/01/17 15:56 kierkegaard literature 657

Research (University of Copenhagen) in 2003. This excellent collection of articles reflects the interdisciplinary research collaboration between philosophy of religion, hermeneutics, philosophy of mind, phenomenology, and psychopathology at the Center for Subjectivity Research. An entirely different publication is Sørensen om Kierkegaard. Villy Sørensens udvalgte artikler om Søren Kierkegaard (A Selection of Articles by Villy Sørensens on Søren Kierkegaard, 2006). Villy Sørensen (1929-2001) was a Danish author of short sto- ries, philosopher and literary critic of the Modernist tradition. He was one of the most influential and important Danish philosophers since Kierkegaard, by whom he was greatly inspired. He wrote many philosophical essays and several books, including Hverken-eller. Kritiske Betragtninger (Neither/Nor. Critical Considerations, 1961) — his response to Kierkegaard’s Either/Or. Sørensen om Kierkegaard is a collection of articles in which he connects such key notions from Kierkegaard’s oeuvre as love, choice, contemporaneity and repetition with, among others, Løgstrup, Andersen, Marx, Schopenhauer, and Kafka.

bibliography

9. Kierkegaard in Confrontation 9.1. Period before Kierkegaard I. Basso, Kierkegaard uditore di Schelling. Tracce della filosofia schellinghiana nell’opera di Søren Kierkegaard (Itinerari filosofici), Milan, Mimesis, 2007. Chr.B. Barnett, Kierkegaard, Pietism and Holiness (New Critical Thinking in Reli- gion, Theology, and Biblical Studies), Burlington, Ashgate, 2011. L.C. Barrett, Eros and Self-Emptying. The Intersections of Augustine and Kierkegaard, Grand Rapids, Eerdmans, 2013. D. Berthold, The Ethics of Authorship. Communication, Seduction and Death in Hegel and Kierkegaard, New York, Fordham UP, 2011. N.J. Cappelørn, L. Hühn, S.R. Fauth & Ph. Schwab, Schopenhauer – Kierkegaard. Von der Metaphysik des Willens zur Philosophie der Existenz (Kierkegaard Studies. Monograph Series, 26), Berlin, W. de Gruyter, 2012. N.J. Cappelørn, R. Crouter, Th. Jørgensen & Cl. Osthövener (Eds.), Schleiermacher und Kierkegaard. Subjektivität und Wahrheit/Subjectivity and Truth. Akten des Schleiermacher-Kierkegaard-Kongresses in Kopenhagen, Oktober 2003. Proceedings from the Schleiermacher-Kierkegaard Congress in Copenhagen, October 2003 (Kierkegaard Studies, 11/Schleiermacher Archiv, 21), Berlin, W. de Gruyter, 2006. L. Clark, Blake, Kierkegaard, and the Spectre of Dialectic, Cambridge, Cambridge UP, 2009. N. Gendrot, L’autobiographie et le mythe chez Casanova et Kierkegaard. Automytholo- gies comparées, Paris, L’Harmattan, 2010.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 657 31/01/17 15:56 658 Paul Cruysberghs, Johan Taels and Karl Verstrynge

R.M. Green, Kant and Kierkegaard on Time and Eternity, Macon (GE), Mercer UP, 2011. D. Greenspan, The Passion of Infinity. Kierkegaard, Aristotle and the Rebirth of Tragedy (Kierkegaard Studies. Monograph Series, 19), Berlin/New York, W. de Gruyter, 2008. T. Grimwood, Irony, Misogyny and Interpretation. Ambiguous Authority in Schopen- hauer, Kierkegaard and Nietzsche, Newcastle upon Tyne, Cambridge Scholars Publishing, 2012. J. Howland, Kierkegaard and Socrates. A Study in Philosophy and Faith, Cambridge, Cambridge UP, 2006. L. Hühn, Kierkegaard und der deutsche Idealismus. Konstellationen des Übergangs (Philosophische Untersuchungen, 22), Tübingen, Mohr Siebeck, 2009. M. Kleinert, Sich verzehrender Skeptizismus. Läuterungen bei Hegel und Kierkegaard (Kierkegaard Studies. Monograph Series, 12), Berlin, W. de Gruyter, 2005. A. Krichbaum, Kierkegaard und Schleiermacher. Eine historisch-systematische Studie zum Religionsbegriff (Kierkegaard Studies. Monograph Series, 18), Berlin, W. de Gruyter, 2008. S. Kolberg, Verweile doch! Präsenz und Sprache in Faust- und Don-Juan-Dichtungen bei Goethe, Grabbe, Lenau und Kierkegaard, Bielefeld, Aisthesis, 2007. M. Kosch, Freedom and Reason in Kant, Schelling, and Kierkegaard, Oxford, Clarendon Press, 2006. S. Rapic, Ethische Selbstverständigung. Kierkegaards Auseinandersetsung mit der Ethik Kants und der Rechtsphilosophie Hegels (Kierkegaard Studies. Monograph Series, 16), Berlin, W. de Gruyter, 2007. J. Rovira, Blake and Kierkegaard. Creation and Anxiety (Continuum Literary Studies), London, Continuum, 2010. R. Stern, Understanding Moral Obligation. Kant, Hegel, Kierkegaard (Modern European Philosophy), New York, Cambridge UP, 2012. J. Stolzenberg & Sm. Rapic, Kierkegaard und Fichte. Praktische und religiöse Subjek- tivität (Kierkegaard Studies. Monograph Series, 22), Berlin, W. de Gruyter, 2010. H. Thalhofer, “Sans doute”. Die Ironie Prousts in Bezug auf die deutsche Frühromantik und Sören Kierkegaard, Heidelberg, Winter, 2010. P. Thielst, Kierkegaard i Grækenland. På øhop i forfatterskabet, [Helsingør], Det lille Forlag, 2013. E. Ziolkowski, The Literary Kierkegaard, Evanstone (Ill.), Northwestern UP, 2011.

9.2. Kierkegaard and his Contemporaries

A. Holm, To samtidige. Kierkegaards og Grundtvigs kritik af hinanden (Skrifter udgivet af Grundtvig-Selskabet, 39), Copenhagen, Anis, 2009. J.I. Jensen, … det tredje øjeblik. Mellem Grundtvig og Kierkegaard, Frederiksberg, Aros, 2008.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 658 31/01/17 15:56 kierkegaard literature 659

Pr. Lilhav, Kierkegaard mellem Mynster og Grundtvig. Et Essay om “Kristendomsvrøvl” med dokumentation, Århus [Risskov], Internetakademiet, 2013. Pr. Lilhav, Mynster og Kierkegaard. En tekstmontage, [Risskov], InternetAkademiet, 2013. G. Pattison, Kierkegaard and the Theology of the Nineteenth Century. The Paradox and the ‘Point of Contact’, Cambridge, Cambridge UP, 2012. J. Stewart, The Danish Golden Age Studies, Copenhagen, Søren Kierkegaard Centre; C.A. Reitzel, 2007- . Vol. 1: Br. Søderquist, The Isolated Self. Truth and Untruth in Søren Kierkeg- aard’s ‘On the Concept of Irony’, 2013 (2007). Vol. 2: r.L. Horn, Positivity and Dialectic. A Study of the Theological Method of Hans Lassen Martensen, 2007. Vol. 3: J. Stewart, A History of Hegelianism in Golden Age Denmark (3 tomes), 2007. Vol. 4: C.L. Thompson, Following the Cultured Public’s Chosen One. Why Mar- tensen Mattered to Kierkegaard, 2008. Vol. 5: J. Stewart, Johan Ludvig Heiberg, Philosopher, Littérateur, Dramaturge, and Political Thinker, 2008. Vol. 6: J. Stewart (Ed.), Hans Lassen Martensen, Theologian, Philosopher and Social Critic, 2012. Vol. 7: J. Stewart (Ed.), The Heibergs and the Theater. Between Vaudeville, Romantic Comedy and National Drama, 2012. Vol. 8: K. Nun, Women of the Danish Golden Age, 2013. P. Tudvad, Stadier på antisemitismens vej. Søren Kierkegaard og jøderne, Copenhagen, Rosinante, 2010.

9.3. Period After Kierkegaard

R. Adam, Lacan et Kierkegaard, Paris, PUF, 2005. A. Angermann, Beschädigte Ironie. Kierkegaard, Adorno und die negative Dialektik kritischer Subjektivität (Kierkegaard Studies. Monograph Series 27), Berlin/Bos- ton, W. de Gruyter, 2013. T.P.S. Angier, Either Kierkegaard/Or Nietzsche. Moral Philosophy in a New Key (Intersections. Continental and Analytic Philosophy), Aldershot/Burlington, Ashgate, 2006. R. Bartholomew, Kierkegaard’s Indirect Politics. Interludes with Lukács, Schmitt, Benjamin and Adorno (Value Inquiry Book Series), Amsterdam/New York, Rodopi, 2014. M. Bauer & M. Pohlmeyer (Eds.), Existenz und Reflexion. Aktuelle Aspekte der Kierkegaard-Rezeption (Schriften der Georg Brandes-Gesellschaft, 1), Hamburg, Igel-Verlag, 2012. A. Bellaiche, Pensée et existence selon Pessoa et Kierkegaard (Empreintes philosophi ques, 2), Louvain-La-Neuve, Presses Universitaires, 2013.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 659 31/01/17 15:56 660 Paul Cruysberghs, Johan Taels and Karl Verstrynge

B. Bertung, Biblen: tro elle viden? Søren Kierkegaards syn på fundamentalisme kontra overført læsning, [Copenhagen], Bios, 2011. N.J. Cappelørn, Th.A. Dyrerud, et al. (Eds.), Kierkegaard, Ibsen og det Moderne, Oslo, Universitetsforlaget, 2010. A. Clair, Kierkegaard et Lequier. Lectures croisées, Paris, Éditions du Cerf, 2008. Chr. Danta, Literature Suspends Death. Sacrifice and Storytelling in Kierkegaard, Kafka and Blanchot, London, Continuum, 2011. J.J. Davenport, Narrative Identity, Autonomy, and Mortality. From Frankfurt and MacIntyre to Kierkegaard (Routledge Studies in Contemporary Philosophy), London, Routledge, 2012. Th.A. Dyrerud & M.T. Mjaaland (Eds.), Forfatterne møter Kierkegaard (Gro Dahle, Dag Solstad, Vigdis Hjorth, Hanne Ørstavik, Stig Sæterbakken, Marius Tim- mann Mjaaland), Oslo, Forlaget Press, 2013. Th.A. Dyrerud & M.T. Mjaaland (Eds.), Kierkegaard og Norge, Oslo, Forlaget Press, 2013. St. Endriß, Hans Urs von Balthasar versus Sören Kierkegaard. Ein Beitrag zur Diskussion über das Verhältnis von Theologie und Ästhetik (Theos. Studienreihe Theologische Forschungsergebnisse, 68), Hamburg, Verlag Dr. Kovač, 2006. J.E. Evans, Miguel de Unamuno’s Quest for Faith. A Kierkegaardian Understanding of Unamuno’s Struggle to Believe, Havertown, James Clarke & Co, 2014. J.E. Evans, Unamuno and Kierkegaard. Paths to Selfhood in Fiction, Lanham, Lexing ton Books, 2005. M.S. Ferm-Pedersen, Kierkegaards kabale. Introduktion til den danske fortolknings historie, Copenhagen, Skriveforlaget, 2013. Br. Frazier, Rorty and Kierkegaard on Irony and Moral Commitment (Philosophical and Theological Connections), Houndmills, Palgrave-McMillan, 2006. J. Garff, E. Rocca & P. Søltoft, At være sig selv nærværende. Festskrift til N.J. Cap- pelørn, Copenhagen, Kristeligt Dagbladsforlag, 2010. H.H. Grelland, Tausheten og øyeblikket. Kierkegaard, Ibsen, Munch, Kristiansand, Høyskoleforlaget, 2007. A. Grøn, I. Damgaard & S. Overgaard (Eds.), Subjectivity and Transcendence (Reli- gion in Philosophy and Theology, 25), Tübingen, Mohr Siebeck, 2007. T. Hachiya, Paradox, Vorbild und Versöhner. S. Kierkegaards Christologie und deren Rezeption in der deutschen Theologie des 20. Jahrhunderts (Europäische Hochschul schriften. Reihe 23: Theologie, 836), Frankfurt am Main, Peter Lang, 2006. M.G. Harvey, Scepticism, Relativism, and Religious Knowledge. A Kierkegaardian Per- spective Informed by Wittgenstein’s Philosophy, Cambridge, James Clarke & Co., 2014. J.K. Hyde, Concepts of Power in Kierkegaard and Nietzsche (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies), Farnham/Burlington, Ashgate, 2010. M.A. Jolley & E.L. Rowell, Jr. (Eds.), Why Kierkegaard Matters. A Festschrift in Honor of Robert L. Perkins, Macon/Georgia, Mercer UP, 2010.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 660 31/01/17 15:56 kierkegaard literature 661

M.D. Kirkpatrick, Attacks on Christendom in a World Come of Age. Kierkegaard, Bonhoeffer, and the Question of “Religionless Christianity” (Princeton Theological Monograph Series, 166), 2011. L.F. Lisi, Marginal Modernity. The Aesthetics of Dependency from Kierkegaard to Joyce, New York, Fordham UP, 2013. L. Llevadot, Kierkegaard Through Derrida. Toward a Postmetaphysical Ethics (Con- temporary European Cultural Studies), Aurora (Colorado), The Davies Group, 2013. J. Llewelyn, Margins of Religion. Between Kierkegaard and Derrida (Studies in Con- tinental Thought), Bloomington & Indianapolis, Indiana UP, 2009. G. Longo, Kierkegaard, Nietzsche. Eternità dell’instante, istantaneità dell’eterno (Saggi e narrazioni di estetica e filosofia), Milan, Mimesis, 2007. J. Lorentzen (Ed.), Toward the Final Crossroads. A Festschrift for Edna and Howard Hong, Macon, Mercer UP, 2009. E. Mariani, Kierkegaard e Nietzsche. Il Cristo e l'anticristo, Milan, Mimesis, 2009. S.M. Mau & Brian Benjamin Hansen (Eds.), Kierkegaard gentaget, Aarhus, Forlaget Philosophia, 2013. Th.P. Miles, Kierkegaard and Nietzsche on the Best Way of Life. A New Method of Ethics, Basingstoke, Palgrave MacMillan, 2013. M.T. Mjaaland, Autopsia. Self, Death, and God after Kierkegaard and Derrida (Kierke gaard Studies. Monograph Series, 17), Berlin/New York, W. de Gruyter, 2008. J. Morel, Kierkegaard et Heidegger. Essai sur la décision, Paris, l’Harmattan, 2010. M. Morgan, Kierkegaard and Critical Theory, Lanham, Lexington Books, 2012. K. Newmark, Irony on Occasion. From Schlegel and Kierkegaard to Derrida and De Man, New York, Fordham UP, 2012. Tr. Nørager, Taking Leave of Abraham. An Essay on Religion and Democracy, Aarhus, Aarhus UP, 2008. G. Pattison, Kierkegaard and the Quest for Unambiguous Life. Between Romanticism and Modernism. Selected Essays, Oxford, Oxford UP, 2013. D.F. Polish, Talking about God. Exploring the Meaning of Religious Life with Kierke gaard, Buber, Tillich and Heschel (The Center for Religious Inquiry Series), Woodstock/Vermont, Skylight Paths Publishing, 2007. H. Politis, Kierkegaard en France au XXe siècle. Archéologie d’une réception (Philosophie, épistémologie), Paris, Kimé, 2005. W.M. Quist, Tid og Eksistens. Kierkegaard og Heidegger, Copenhagen, Anis, 2009. R. Rasmussen, Angst hos Lacan og Kierkegaard og i kognitiv terapi, Hellerup, Spring, 2012. D. Redyson, J. Miranda de Almeida & M. Gimenes de Paula (Eds.), Søren Kierkegaard no Brasil. Festschrift em homenagem a Alvaro Valls, Ideia, 2007. U. Regina & E. Rocca (Eds.), Kierkegaard contemporaneo. Ripresa, pentimento, perdono (Filosofia. Nuova serie, 42), Brescia, Morcelliana, 2007. K.A. Roberts, Emerging Prophet. Kierkegaard and the Postmodern People of God, Eugene (Oregon), Cascade Books, 2013.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 661 31/01/17 15:56 662 Paul Cruysberghs, Johan Taels and Karl Verstrynge

E. Rocca (Ed.), Søren Kierkegaard. L’essere humano come rapporto. Omaggio a Umberto Regina (Filosofia. Nuova serie, 53), Brescia, Morcelliana, 2008. A. Rudd, Self, Value & Narrative. A Kierkegaardian Approach, Oxford, Oxford UP, 2012. H.T. Russell, Irigaray and Kierkegaard. On the Construction of the Self, Macon, Mer- cer UP, 2009. J. Schmidt, Vielstimmige Rede vom Unsagbaren. Dekonstruktion, Glaube und Kierke gaards pseudonyme Literatur (Kierkegaard Studies. Monograph Series, 14), Berlin/New York, W. de Gruyter, 2006. G. Schönbaumsfeld, A Confusion of the Spheres. Kierkegaard and Wittgenstein on Philosophy and Religion, Oxford, Oxford UP, 2007. H. Schulz, Aneignung und Reflexion I. Studien zur Rezeption Søren Kierkegaards (Kierkeg- aard Studies. Monograph Series, 24), Berlin/New York, W. de Gruyter, 2011. P. Sheil, Kierkegaard and Levinas. The Subjunctive Mood (Transcending Boundaries in Philosophy and Theology), Farnham/Burlington, Ashgate, 2010. J.A. Simmons & David Wood (Eds.), Kierkegaard and Levinas. Ethics, Politics, and Religion, Bloomington/Indianapolis, Indiana UP, 2008. Gr.M. Smith, Friendship & the Political. Kierkegaard, Nietzsche, Schmitt, Exeter (UK)/ Charlottesville (US), Imprint Academic, 2011. V. Sørensen, Sørensen om Kierkegaard. Villy Sørensens udvalgte artikler om Søren Kierkegaard, Copenhagen, Gyldendal, 2006. J. Stewart, Idealism and Existentialism. Hegel and Ninetheenth- and Twentieth-Century European Philosophy (Continuum Studies in Philosophy), London/New York, Continuum, 2010. J. Stewart (Ed.), Kierkegaard and Existentialism (Kierkegaard Research. Sources, Reception and Resources, 9), Aldershot, Ashgate, 2011. J. Stewart (Ed.), Kierkegaard’s Influence on Philosophy (Kierkegaard Research. Sources, Reception and Resources, 11), Aldershot, Ashgate. tome 11,1: German and Scandinavian Philosophy, 2012. tome 11,2: Francophone Philosophy, 2013. tome 11,3: Anglophone Philosophy, 2012. J. Stewart (Ed.), Kierkegaard’s Influence on the Social Sciences (Kierkegaard Research. Sources, Reception and Resources, 13), Aldershot, Ashgate, 2011. J. Stewart (Ed.), Kierkegaard’s Influence on Social-Political Thought (Kierkegaard Research. Sources, Reception and Resources, 14), Aldershot, Ashgate, 2011. G. Thonhauser, Über das Konzept der Zeitlichkeit bei Søren Kierkegaard mit ständigen Hinblick auf Martin Heidegger, Freiburg/München, Karl Alber, 2011. St. Tullberg, Søren Kierkegaard i Danmark. En receptionshistorie, Copenhagen, C.A. Reitzel, 2006. Á. Valls & J. da Silva Martins (Eds.), Kierkegaard no nosso tempo (Coleçao Pólemoi, 2), São Leopoldo, Nova Harmonia, 2010. K. Ward, Augenblick. The Concept of the ‘Decisive Moment’ in 19th- and 20th-Century Western Philosophy (Ashgate New Critical Thinking in Philosophy), Aldershot/ Burlington, Ashgate, 2008.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 662 31/01/17 15:56 kierkegaard literature 663

Cl. Welz & K. Verstrynge (Eds.), Despite Oneself. Subjectivity and its Secret in Kierkegaard and Levinas, London, Turnshare Ltd., 2008. M. Westphal, Levinas and Kierkegaard in Dialogue, Bloomington and Indianapolis, Indiana UP, 2008. Chr. Wiebe, Der witzige, tiefe, leidenschaftliche Kierkegaard. Zur Kierkegaard-Rezeption in der deutschsprachigen Literatur bis 1920, Heidelberg, Universitätsverlag Winter, 2012. M. Wilke, Die Kierkegaard-Rezeption Emanuel Hirschs. Eine Studie über die Voraus- setzungen der Kommunikation christlicher Wahrheit (Hermeneutische Untersu- chungen zur Theologie, 49), Tübingen, Mohr Siebeck, 2005. O. Zijlstra, Language, Image and Silence. Kierkegaard and Wittgenstein on Ethics and Aesthetics, Bern, Peter Lang, 2006.

99531_TSvFilosofie_2016-3_06_Kierkegaard.indd 663 31/01/17 15:56