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In The Portable Kierkegaard, there are three major sections. The first section contain lectures that discuss Kierkegaard's life and his philosophy and theology. The second section includes two of Kierkegaard's edifying discourses which are theological in nature. The third section is the Philosophical Fragments, one ofKierkegaard's most important philosophical writings.
An anthology containing substantial excerpts from the Danish philosopher's major works.
Ironically, the philosophy of love has long been neglected by philosophers, so-called “lovers of wisdom,” who would seemingly need to understand how one best becomes a lover. In Kierkegaard and the Philosophy of Love, Michael Strawser shows that the philosophy of love lies at the heart of Kierkegaard’s writings, as he argues that the central issue of Kierkegaard’s authorship can and should be understood more broadly as the task of becoming a lover. Strawser starts by identifying the questions (How should I love the other? Is self-love possible? How can I love God?) and themes (love’s immediacy, intentionality, unity, and eternity) that are central to the philosophy of love, and he develops a rich context that includes analyses of the conceptions of love found in Plato, Spinoza, and Hegel, as well as prominent contemporary thinkers. Strawser provides an original and wide-ranging analysis of Kierkegaard’s writings—from the early The Concept of Irony and Edifying Discourses to the late The Moment, while maintaining the prominence of Works of Love— to demonstrate how Kierkegaard’s writings on love are relevant to the emerging study of the philosophy of love today. The most unique perspective of this work, however, is Strawser’s argument that Kierkegaard’s writings on love are most fruitfully understood within the context of a phenomenology of love. In interpreting Kierkegaard as a phenomenologist of love, Strawser claims that it is not Husserl and Heidegger that we should look to for a connection in the first instance, but rather Max Scheler, Dietrich von Hildebrand, Emmanuel Levinas, and most importantly, Jean-Luc Marion, who for the most part center their thinking on the phenomenological nature of love. Based on an analysis of the works of these thinkers together with Kierkegaard’s writings, Strawser argues that Kierkegaard presents readers with a first phenomenology of love, a point of view that serves as a unifying perspective throughout this work while also pointing to areas for future scholarship. Overall, this work brings seemingly divergent perspectives into a unity brought about through a focus on love—which is, after all, a unifying force.
This book argues that a radical political gesture can be found in Søren Kierkegaard’s writings. The chapters navigate an interdisciplinary landscape by placing Kierkegaard’s passionate thought in conversation with the writings of Georg Lukács, Carl Schmitt, Walter Benjamin and Theodor Adorno. At the heart of the book’s argument is the concept of “indirect politics,” which names a negative space between methods, concepts, and intellectual acts in the work of Kierkegaard, as well as marking the dynamic relations between Kierkegaard and the aforementioned thinkers. Kierkegaard’s indirect politics 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, this book 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. Bartholomew Ryan is currently a postdoctoral fellow (2011- ) at the Instituto de Filosofia da Nova, New University of Lisbon, Portugal. He holds degrees from Aarhus University, Denmark (PhD), University College, Dublin (MA), and Trinity College, Dublin (1999). He was visiting lecturer at the European College of Liberal Arts in Berlin (2007-2011) and Lady Margaret Hall, University of Oxford (2010), and was a guest scholar at the Søren Kierkegaard Research Centre in Copenhagen (2007 and 2005) and Hong Kierkegaard Library at St. Olaf College, Minnesota (2005). He has written extensively on Kierkegaard, and also published articles on Nietzsche, Pessoa, Joyce, Shakespeare and Schmitt.
Although Søren Kierkegaard, considered one of the most passionate Christian writers of the modern age, was a Lutheran, he was deeply dissatisfied with the Lutheran establishment of his day. Some scholars have said that he pushed his faith toward Catholicism. Placing Kierkegaard in sustained dialogue with the Catholic tradition, Jack Mulder, Jr., does not simply review Catholic reactions to or interpretations of Kierkegaard, but rather provides an extended look into convergences and differences on issues such as natural theology, natural moral law, Christian love, apostolic authority, the doctrine of hell, contrition for sins, the doctrine of purgatory, and the communion of saints. Through his analysis of Kierkegaard's philosophy of religion, Mulder presents deeper possibilities for engagements between Protestantism and Catholicism.
This volume is a continuation of our series exploring Saint Augustine’s influence on later thought, this time bringing the fifth century bishop into dialogue with 19th century philosopher, theologian, social critic, and originator of Existentialism, Soren Kierkegaard. The connections, contrasts, and sometimes surprising similarities of their thought are uncovered and analyzed in topics such as exile and pilgrimage, time and restlessness, inwardness and the church, as well as suffering, evil, and humility. The implications of this analysis are profound and far-reaching for theology, ecclesiology, and ethics.
Besides a sense of personal loss at the death of David F. Swenson on February 11, 1940, I felt dismay that he had left unfinished his translation of the Unscientific Postscript. I had longed to see it published among the first of Kierkegaard's works in English. In the spring of 1935 it did not seem exorbitant to hope that it might be ready for the printer by the end of that year. For in March I learned from Professor Swenson that he had years before "done about two thirds of a rough translation." In 1937/38 he took a sabbatical leave from his university for the sake of finishing this work. Yet after all it was not finished- partly because Professor Swenson was already incapacitated by the illness which eventually resulted in his death; but also because he aimed at a degree of perfection which hardly can be reached by a translator. At one time he expressed to me his suspicion that perhaps, as in the translation of Kant's philosophy, it might require the cooperation of many scholars during several generations before the translation of Kierkegaard's terminology could be definitely settled. I hailed with joy this new apprehension, which promised a speedy conclusion of the work, and in the words of Luther I urged him to "sin boldly."--Editor's pref., p. [ix].
Proceedings of a conference held in Dec. 2007 at St. Olaf College, Northfield, Minn.
Accessible guide to Kierkegaard available serving as a reference to students and non-specialists.