Kierkegaard's Muse, the first biography of Regine Olsen (1822-1904), the literary inspiration and one-time fiancée of Danish philosopher Søren Kierkegaard, is a moving portrait of a long romantic fever that had momentous literary consequences. Drawing on more than one hundred previously unknown letters by Regine that acclaimed Kierkegaard biographer Joakim Garff discovered by chance, the book tells the story of Kierkegaard and Regine's mysterious relationship more fully and vividly than ever before, shedding new light on her influence on his life and writings. Like Dante's Beatrice, Regine is one of the great muses of literary history. Kierkegaard proposed to her in 1840, but broke off the engagement a year later. After their break, they saw each other strikingly often, inside dimly lit churches, on the streets of Copenhagen, and on the paths along the old city ramparts, passing by without uttering a word. Despite or because of their separation in life, Kierkegaard made Regine his literary life companion, "that single individual" to whom he dedicated all his works. Garff shows how Regine became a poetic presence in the frequent erotic conflicts found throughout Kierkegaard's writings, from the famous "Seducer's Diary" account of their relationship to diary entries made shortly before his death in 1855. In turn, Regine remained preoccupied with Kierkegaard until her own death almost fifty years later, and her newly discovered letters, written to her sister Cornelia, reveal for the first time a woman of flesh and blood. A psychologically acute narrative that is as gripping as a novel, Kierkegaard's Muse is an unforgettable account of a wild, strange, and poignant romance that made an indelible mark on literary history. -- from dust jacket.

In Kierkegaard's Instant, David J. Kangas reads Kierkegaard to reveal his radical thinking about temporality. For Kierkegaard, the instant of becoming, in which everything changes in the blink of an eye, eludes recollection and anticipation. It constitutes a beginning always already at work. As Kangas shows, Kierkegaard's retrieval of the sudden quality of temporality allows him to stage a deep critique of the idealist projects of Fichte, Schelling, and Hegel. By linking Kierkegaard's thought to the tradition of Meister Eckhart, Kangas formulates the central problem of these early texts and puts them into contemporary light -- can thinking hold itself open to the challenges of temporality?

In Kierkegaard's Romantic Legacy, Anoop Gupta develops an original theory of the self based on Kierkegaard's writings. Gupta proceeds by historical exegesis and considers several important ways of thinking about self outside of the natural sciences. His study moves theories of the self from theology toward sociology, from a God-relationship to a social one, and illustrates how a loss in theological underpinnings partly contributes to the rise in the popularity of cultural relativism. By drawing on Kierkegaard's writings, Gupta develops a metaphysical account of the self that provides an alternative to the idea that there is no such thing as human nature. Keywords: Kierkegaard; Philosophy; Theory of self; Metaphysics; Theology; Sociology

Søren Kierkegaard's proposal of "repetition" as the new category of truth signaled the beginning of existentialist thought, turning philosophical attention from the pursuit of objective knowledge to the movement of becoming that characterizes each individual's life. Focusing on the theme of movement in his 1843 pseudonymous texts Either/Or, Repetition, and Fear and Trembling, Clare Carlisle presents an original and illuminating interpretation of Kierkegaard's religious thought, including newly translated material, that emphasizes equally its philosophical and theological significance. Kierkegaard complained of a lack of movement not only in Hegelian philosophy but also in his own "dreadful still life," and his heroes are those who leap, dance, and make journeys—but what do these movements signify, and how are they accomplished? How can we be true to ourselves, let alone to others if we are continually becoming? Carlisle explores these questions to uncover both the philosophical and the literary coherence of Kierkegaard's notoriously enigmatic authorship.

Collected critical essays analyzing Kierkegaard’s work in regards to theology and social-moral thought. Kierkegaard’s God and the Good Life focuses on faith and love, two central topics in Kierkegaard’s writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard’s understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously. “All in all, the editors of this volume have put together a thoughtful and sometimes provocative collection of essays by a number of Kierkegaard scholars and philosophers for the reader’s consideration. . . . The volume undoubtedly makes a contribution to contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology, especially with regard to the importance of faith and love for leading a good and meaningful human life.” —International Journal for Philosophy of Religion “Invites the reader to think anew about what Kierkegaard was saying and what we can learn from him in the context of our time, particularly what it means to become a Christian in terms of the moral task of love and living a life worthy of a human being.” —Sylvia Walsh, translator of Kierkegaard’s Discourses at the Communion on Fridays

We are now becoming numbed by the outrageous events taking place within the political arena of our country. Throughout our nation, the division between factions continues to hold firm. The issue of how movement toward reconciliation can occur has become ever more pressing. Nothing short of our democracy is at stake. This book looks to the writings of the nineteenth-century Danish religious philosopher Soren Kierkegaard as a resource for thinking in fresh ways about how the divine power of creative transformation is at work in the world. Through divinity's empowering of our practices in relating to others, democracy can be resurrected to a new, healthy life. Six important themes from Kierkegaard's thought are used to do a comparative examination of Donald Trump together with his world and Kierkegaard and his world. The story of this standoff--between one of the world's most famous and well-publicized figures and one of the world's greatest thinkers--constitutes a compelling investigation and presents quite a contrast. Uncovered in the storytelling process of Kierkegaard trumping Trump are the "Sweet 16": sixteen ways in which resurrection can be practiced in people's lives and help to restore our democracy to a fuller and more vibrant version of itself.

“This impressive [anthology] succeeds admirably at demonstrating how the Kierkegaardian corpus presents . . . a philosophy of finite existence” (Notre Dame Philosophical Reviews). Few philosophers have devoted such sustained, almost obsessive attention to the topic of death as Søren Kierkegaard. Kierkegaard and Death brings together new work on Kierkegaard’s multifaceted discussions of death and provides a thorough guide to the development, in various texts and contexts, of Kierkegaard’s ideas concerning death. Essays by an international group of scholars take up essential topics such as dying to the world, living death, immortality, suicide, mortality and subjectivity, death and the meaning of life, remembrance of the dead, and the question of the afterlife. While bringing Kierkegaard’s philosophy of death into focus, this volume connects Kierkegaard with important debates in contemporary philosophy.

Simon D. Podmore claims that becoming a self before God is both a divine gift and an anxious obligation. Before we can know God, or ourselves, we must come to a moment of recognition. How this comes to be, as well as the terms of such acknowledgment, are worked out in Podmore's powerful new reading of Kierkegaard. As he gives full consideration to Kierkegaard's writings, Podmore explores themes such as despair, anxiety, melancholy, and spiritual trial, and how they are broken by the triumph of faith, forgiveness, and the love of God. He confronts the abyss between the self and the divine in order to understand how we can come to know ourselves in relation to a God who is apparently so wholly Other.

While some see the comic as trivial, fit mainly for amusement or distraction, Søren Kierkegaard disagrees. This book examines Kierkegaard’s earnest understanding of the nature of the comic and how even the triviality of comic jest is deeply tied to ethics and religion. It rigorously explicates terms such as “irony,” “humor,” “jest,” and “comic” in Kierkegaard, revealing them to be essential to his philosophical and theological program, beyond aesthetic interest alone. Drawing centrally from Kierkegaard’s most concentrated treatment of these ideas, Concluding Unscientific Postscript (1846), this account argues that he defines the comic as a “contradiction” or misrelation that is essentially (though not absolutely) painless because it provides a “way out.” The comic lies in a contradiction between norms and so springs from one’s viewpoint, whether ethical or religious. “Irony” and “humor” play essential transitional roles for Kierkegaard’s famous account of the stages of existence because subjective development is closely tied to one’s capacity to perceive the comic, making the comic both diagnostic of and formative for one’s subjective maturity. For Kierkegaard, the Christian is far from humorless, instead having the maximal comic perception because he has the highest possible subjective development. The book demonstrates that the comic is not the expression of a particular pseudonym or of a single period in Kierkegaard’s thinking but is an abiding and fundamental concept for him. It finds his comic understanding even outside of Postscript, locating it in such differing works as Prefaces (1844), Upbuilding Discourses in Various Spirits (1847), and the Corsair affair (c.1845-1848). The book also examines the comic in contemporary Kierkegaard scholarship. First, it argues that Deconstructionists, while accurately perceiving the widespread irony in Kierkegaard’s corpus, incorrectly take the irony to imply a lack of earnest interest in philosophy and theology, misunderstanding Kierkegaard on the nature of irony. Second, it considers two theological readings to argue that their positions, while generally preferable to the Deconstructionists’, lack the same attentiveness to the comic’s role in Kierkegaard. Their significant theological arguments would be strengthened by increased appreciation of the legitimate power of the comic for cultivating ethics and religion.

"The day will come when not only my writings, but precisely my life--the intriguing secret of all the machinery--will be studied and studied." Søren Kierkegaard's remarkable combination of genius and peculiarity made this a fair if arrogant prediction. But Kierkegaard's life has been notoriously hard to study, so complex was the web of fact and fiction in his work. Joakim Garff's biography of Kierkegaard is thus a landmark achievement. A seamless blend of history, philosophy, and psychological insight, all conveyed with novelistic verve, this is the most comprehensive and penetrating account yet written of the life and works of the enigmatic Dane who changed the course of intellectual history. Garff portrays Kierkegaard not as the all-controlling impresario behind some of the most important works of modern philosophy and religious thought--books credited with founding existentialism and prefiguring postmodernism--but rather as a man whose writings came to control him. Kierkegaard saw himself as a vessel for his writings, a tool in the hand of God, and eventually as a martyr singled out to call for the end of "Christendom." Garff explores the events and relationships that formed Kierkegaard, including his guilt-ridden relationship with his father, his rivalry with his brother, and his famously tortured relationship with his fiancée Regine Olsen. He recreates the squalor and splendor of Golden Age Copenhagen and the intellectual milieu in which Kierkegaard found himself increasingly embattled and mercilessly caricatured. Acclaimed as a major cultural event on its publication in Denmark in 2000, this book, here presented in an exceptionally crisp and elegant translation, will be the definitive account of Kierkegaard's life for years to come.