Søren Kierkegaard's work is teeming with images of earthquakes, floods, storms, volcanic eruptions, wildfires, burned down cities, and apocalyptic events that 'let the heavens fall and the stars change their places in the overturning of everything'. These disaster images are not just rhetorical packaging of the philosophical and theological content of his works. Rather, disasters play an important but largely understudied role in Kierkegaard's analysis of human existence. Kierkegaard and Climate Catastrophe focuses on prophetic noir in Kierkegaard's work: the sombre mood that is evoked when the shadow of future disaster falls upon the present. Isak Winkel Holm's core contention is that the prophetic noir in Kierkegaard, modelled after the prophetic books of the Hebrew Bible, contributes to making his works urgently relevant today. From the vantage point of the contemporary world threatened by rapidly evolving climate catastrophes, Kierkegaard's analysis of human existence emerges in a more sombre light, dimmed by the future disaster: to exist, in the emphatic sense Kierkegaard gave to that word, is to live a meaningful human life even if things are darkened by the coming calamity. Thus, a thorough analysis of the prophetic noir in Kierkegaard offers an existential perspective on living in a world threatened by environmental devastation.

Søren Kierkegaard's work is teeming with images of earthquakes, floods, storms, volcanic eruptions, wildfires, burned down cities, and apocalyptic events that 'let the heavens fall and the stars change their places in the overturning of everything'. These disaster images are not just rhetorical packaging of the philosophical and theological content of his works. Rather, disasters play an important but largely understudied role in Kierkegaard's analysis of human existence. Kierkegaard and Climate Catastrophe focuses on prophetic noir in Kierkegaard's work: the sombre mood that is evoked when the shadow of future disaster falls upon the present. Isak Winkel Holm's core contention is that the prophetic noir in Kierkegaard, modelled after the prophetic books of the Hebrew Bible, contributes to making his works urgently relevant today. From the vantage point of the contemporary world threatened by rapidly evolving climate catastrophes, Kierkegaard's analysis of human existence emerges in a more sombre light, dimmed by the future disaster: to exist, in the emphatic sense Kierkegaard gave to that word, is to live a meaningful human life even if things are darkened by the coming calamity. Thus, a thorough analysis of the prophetic noir in Kierkegaard offers an existential perspective on living in a world threatened by environmental devastation.

This volume brings together scholars from intellectual history, social sciences, philosophy and theology to evaluate central questions concerning political violence and aggression. This multidisciplinary collection of essays critically investigates forms and modes of justification of political violence from historical and contemporary perspectives, especially within the context of the development of the idea of Europe and modern European identity. What is meant by political violence and aggression? When and under which conditions is it justified? Who has the right to exercise it and against whom? Answers differ depending on various factors such as pre-established ends, available resources and possibilities of action, historical and socio-economic context, the ideological, political, and religious-theological background of the actors. The volume pays special attention to (a) how the above questions have been addressed and answered political, philosophical and theological thought, and (b) what kind of ideological currents and historical events lay at the background of such considerations.

How does our conception of possibility contribute to our understanding of self and world? In what sense does the possible differ from the merely probable, and what would it mean to treat possibility as part of the real? This book is an opportunity to see Kierkegaard as contributing to a distinctive phenomenology, ontology, and psychology of possibility that addresses the question of our existential relationship to the possible. The term 'possibility' (Mulighed) and its variants occur with curious frequency across Kierkegaard's writings. Key to Kierkegaard's understanding of the self, possibility is linked to a number of core concepts in his works: from imagination, anxiety, despair, and 'the moment' to the idea in The Sickness Unto Death that “God is that all things are possible”. Responding to what he sees as a Hegelian and Aristotelian misunderstanding of possibility, Kierkegaard offers a novel reading of the possible that, in turn, directly influences 20th-century philosophers such as Heidegger, Deleuze, and Derrida. Kierkegaard gives a rich account of how anxiety and despair, as lived experiences of possibility, not only show us the contingency and fragility of the systems and identities we presently inhabit but also reveal a more fundamental contingency that demands a new way of relating to the possible. For Kierkegaard, hope, faith, and love are attitudes in which meaning is forged by embracing contingency. In a time of political, social, and environmental uncertainty Kierkegaard's work on radical possibility seems more relevant than ever.

This volume brings together scholars from intellectual history, social sciences, philosophy and theology to evaluate central questions concerning political violence and aggression. This multidisciplinary collection of essays critically investigates forms and modes of justification of political violence from historical and contemporary perspectives, especially within the context of the development of the idea of Europe and modern European identity. What is meant by political violence and aggression? When and under which conditions is it justified? Who has the right to exercise it and against whom? Answers differ depending on various factors such as pre-established ends, available resources and possibilities of action, historical and socio-economic context, the ideological, political, and religious-theological background of the actors. The volume pays special attention to (a) how the above questions have been addressed and answered political, philosophical and theological thought, and (b) what kind of ideological currents and historical events lay at the background of such considerations.

While the concept of place remains undertheorized in Kierkegaard research, this study argues that place is at the center of Kierkegaard’s thinking. The first part of the book shows that Kierkegaard’s notion of situatedness as being-placed in a socio-historical situation conditioned by a situation prior to situatedness points to a realist position and a flat ontology. Secondly, the book develops a detailed analysis of the ontological structure of the existential place (the place we ourselves are) and concrete places (the places where we are). Place opens a qualified space within bounds (the existence-sphere), an atmosphere of elemental attunement and attuned elementality. Finally, the book collects the dots from part one and two in a topological realist approach to Kierkegaard’s theology and three main definitions of God: God is love, God is that everything is possible, and God is the middle term. The book concludes that Kierkegaard’s existential topography reveals a realist position: where we are is never exhausted by being the place where we are.

Danish philosopher Søren Kierkegaard’s 1843 book Fear and Trembling shows precisely why he is regarded as one of the most significant and creative philosophers of the nineteenth century. Creative thinkers can be many things, but one of their common attributes is an ability to redefine, reframe and reconsider problems from novel angles. In Kierkegaard’s case, he chose to approach the problems of faith and ethics in a deliberately artful and non-systematic way. Writing under the pseudonym “John the Silent,” he declared that he was “nothing of a philosopher,” but an “amateur,” wanting to write poetically and elegantly about the things that fascinated him. While Fear and Trembling is very much the work of a philosopher, Kierkegaard’s protests showed his intent to take a different path, approaching his topic like no one else before him. The book goes on to ask what the real nature of our personal relationship with God might be, and how faith might interact with ethics. What, Kierkegaard asks, can we make of God asking Abraham to sacrifice his only son, and of Abraham obeying? Arguing the unorthodox position that in following God’s incomprehensible will Abraham had acted ethically, Kierkegaard set out the parameters of a moral argument that remains strikingly novel over a 150 years later.

Søren Kierkegaard’s The Sickness unto Death is widely recognized as one of the most significant and influential works of Christian philosophy written in the nineteenth century. One of the cornerstones of Kierkegaard’s reputation as a writer and thinker, the book is also a masterclass in the art of interpretation. In critical thinking, interpretation is all about defining and clarifying terms – making sure that everyone is on the same page. But it can also be about redefining terms: showing old concepts in a new light by interpreting them in a certain way. This skill is at the heart of The Sickness unto Death. Kierkegaard’s book focuses on the meaning of “despair” – the sickness named in the title. For Kierkegaard, the key problem of existence was an individual’s relationship with God, and he defines true despair as equating to the idea of sin – something that separates people from God, or from the idea of a higher standard beyond ourselves. Kierkegaard’s interpretative journey into the ideas of despair, sin and death is a Christian exploration of the place of the individual in the world. But its interpretative skills inspired generations of philosophers of all stripes – including notorious atheists like Jean-Paul Sartre.

This book develops a politico-ethical response to climate change that accounts for the novelty and uncertainty that it entails. This volume explores the ethical dimensions of climate change and posits that one must view it as a social construction intimately tied to political issues in order to understand and overcome this environmental challenge. To show how this ethos builds upon the need for new forms of responsiveness, Anfinson analyzes it in terms of four features: commitment, worldly sensitivity, political disposition, and practice. Each of these features is developed by putting four thinkers – Kierkegaard, Nietzsche, Schmitt, and Foucault respectively – in conversation with the literature on climate change. In doing so, this book shows how social habits and norms can be transformed through subjective thought and behavior in the context of a global environmental crisis. Presenting a multidisciplinary engagement with the politics, philosophy, and science of climate change, this book will be of great interest to students and scholars of climate change, environmental politics, environmental philosophy and environmental humanities.