This is how Kant put it in 1786 and Kierkegaard put it in 1847: ===The inwardness of Christianity=== Kierkegaard believed God comes to each individual mysteriously.
Søren Aabye Kierkegaard ( , also ; ; 5 May 1813 – 11 November 1855) was a Danish philosopher, theologian, poet, social critic, and religious author who is widely considered to be the first existentialist philosopher.
The figure of Socrates, who Kierkegaard encountered in Plato's dialogues, would prove to be a phenomenal influence on the philosopher's later interest in irony, as well as his frequent deployment of indirect communication. Copenhagen in the 1830s and 1840s had crooked streets where carriages rarely went.
Ane died on 31 July 1834, age 66, possibly from typhus.
The following passage, from 1 August 1835, is perhaps his most oft-quoted aphorism and a key quote for existentialist studies: He wrote this way about indirect communication in the same journal entry. One must first learn to know himself before knowing anything else (γνῶθι σεαυτόν).
In vain he tries to resist it but he has not sufficient strength, and it is no help to him that he has gone through the same thing many times; the kind of practice acquired in this way does not apply here. (Søren Kierkegaard's Journals & Papers IA Gilleleie, 1 August 1835) Although his journals clarify some aspects of his work and life, Kierkegaard took care not to reveal too much.
"But he had learned from his father that one can do what one wills, and his father's life had not discredited this theory." One of the first physical descriptions of Kierkegaard comes from an attendee, Hans Brøchner, at his brother Peter's wedding party in 1836: "I found appearance almost comical.
Kierkegaard and Olsen met on 8 May 1837 and were instantly attracted to each other, but sometime around 11 August 1838 he had second thoughts.
His father died on 8 August 1838, age 82.
Kierkegaard and Olsen met on 8 May 1837 and were instantly attracted to each other, but sometime around 11 August 1838 he had second thoughts.
He wrote the following about fear and trembling and love as early as 1839, "Fear and trembling is not the primus motor in the Christian life, for it is love; but it is what the oscillating balance wheel is to the clock-it is the oscillating balance wheel of the Christian life.
The figure of Socrates, who Kierkegaard encountered in Plato's dialogues, would prove to be a phenomenal influence on the philosopher's later interest in irony, as well as his frequent deployment of indirect communication. Copenhagen in the 1830s and 1840s had crooked streets where carriages rarely went.
In his journals, Kierkegaard wrote idealistically about his love for her. On 8 September 1840, Kierkegaard formally proposed to Olsen.
He broke off the engagement on 11 August 1841, though it is generally believed that the two were deeply in love.
The thesis dealt with irony and Schelling's 1841 lectures, which Kierkegaard had attended with Mikhail Bakunin, Jacob Burckhardt, and Friedrich Engels; each had come away with a different perspective.
Kierkegaard graduated from university on 20 October 1841 with a Magister Artium (Master of Arts).
After On the Concept of Irony with Continual Reference to Socrates, his 1841 master's thesis under , he wrote his first book under the pseudonym "Johannes Climacus" (after John Climacus) between 1841 and 1842.
After On the Concept of Irony with Continual Reference to Socrates, his 1841 master's thesis under , he wrote his first book under the pseudonym "Johannes Climacus" (after John Climacus) between 1841 and 1842.
De omnibus dubitandum est (Latin: "Everything must be doubted") was not published until after his death. Kierkegaard's magnum opus Either/Or was published 20 February 1843; it was mostly written during Kierkegaard's stay in Berlin, where he took notes on Schelling's Philosophy of Revelation.
Kierkegaard stressed the "how" of Christianity as well as the "how" of book reading in his works rather than the "what". Three months after the publication of Either/Or, 16 May 1843, he published Two Upbuilding Discourses, 1843 and continued to publish discourses along with his pseudonymous books.
Kierkegaard said: "Although this little book (which is called "discourses," not sermons, because its author does not have authority to preach, "upbuilding discourses," not discourses for upbuilding, because the speaker by no means claims to be a teacher) wishes to be only what it is, a superfluity, and desires only to remain in hiding". On 16 October 1843, Kierkegaard published three more books about love and faith and several more discourses.
At the same time, he published Three Upbuilding Discourses, 1843 under his own name, which dealt specifically with how love can be used to hide things from yourself or others.
He uses the same text he used earlier in Three Upbuilding Discourses, 1843 Love hides a multitude of sins.
47-48 Hong 1990 In 1851 Kierkegaard wrote his Two Discourses at the Communion on Fridays where he once more discussed sin, forgiveness, and authority using that same verse from 1 Peter 4:8 that he used twice in 1843 with his Three Upbuilding Discourses, 1843.
Kierkegaard began his 1843 book Either/Or with a question: "Are passions, then, the pagans of the soul? Reason alone baptized?" He didn't want to devote himself to Thought or Speculation like Hegel did.
Thus – for the sake of making a little philosophical flourish, not with the pen but with thought-God only once became flesh, and it would be vain to expect this to be repeated. — Soren Kierkegaard, Either – Or II, 1843.
Either/Or was published 20 February 1843; it was mostly written during Kierkegaard's stay in Berlin, where he took notes on Schelling's Philosophy of Revelation.
Love is won by being exercised just as much as faith and patience are. He also wrote several more pseudonymous books in 1844: Philosophical Fragments, Prefaces and The Concept of Anxiety and finished the year up with Four Upbuilding Discourses, 1844.
Kierkegaard wrote in 1844, 'If a person can be assured of the grace of God without needing temporal evidence as a middleman or as the dispensation advantageous to him as interpreter, then it is indeed obvious to him that the grace of God is the most glorious of all." He was against mediation and settled instead on the choice to be content with the grace of God or not.
Swenson's 1941 translation) under his own name on 29 April, and Stages on Life's Way edited by Hilarius Bookbinder, 30 April 1845.
Faith is a matter of reflection in the sense that one cannot have the virtue unless one has the concept of virtue – or at any rate the concepts that govern faith's understanding of self, world, and God. ===The Corsair Affair=== On 22 December 1845, Peder Ludvig Møller, who studied at the University of Copenhagen at the same time as Kierkegaard, published an article indirectly criticizing Stages on Life's Way.
The Old Testament furnishes examples abundantly of a shrewdness which is nevertheless well pleasing to God, and that at a later period Christ said to His disciples, "These things I said not unto you from the beginning … I have yet many things to say unto you, but ye cannot bear them now" – so here is a teleological suspension of the ethical rule of telling the whole truth. — Soren Kierkegaard, "Quidam's Diary" from Stages on Life's Way, 1845.
The word "upbuilding" was more in line with Kierkegaard's thought after 1846, when he wrote Christian deliberations about Works of Love.
279-280, 277 Kierkegaard wrote his Concluding Unscientific Postscript to Philosophical Fragments in 1846 and here he tried to explain the intent of the first part of his authorship.
On 30 March 1846 he published A Literary Review, under his own name.
Hong quoted Kierkegaard in her 1984 book, Forgiveness is a Work As Well As a Grace and Kierkegaard wrote about forgiveness in 1847.
This is how Kant put it in 1786 and Kierkegaard put it in 1847: ===The inwardness of Christianity=== Kierkegaard believed God comes to each individual mysteriously.
He put it this way in 1847: “You are indistinguishable from anyone else among those whom you might wish to resemble, those who in the decision are with the good-they are all clothed alike, girdled about the loins with truth, clad in the armor of righteousness, wearing the helmet of salvation!" Kierkegaard was aware of the hidden depths inside of each single individual.
Kierkegaard discussed the knight of faith in Works of Love, 1847 by using the story of Jesus healing the bleeding woman who showed the " originality of faith" by believing that if she touched Jesus' robe she would be healed.
He says, "never have I read in the Holy Scriptures this command: You shall love the crowd; even less: You shall, ethico-religiously, recognize in the crowd the court of last resort in relation to 'the truth.'" ==Authorship (1847–1855)== Kierkegaard began to write again in 1847: the three-part Edifying Discourses in Diverse Spirits.
277 Works of Love followed these discourses on (29 September 1847).
This was the same passage he had used in his What We Learn From the Lilies in the Field and From the Birds of the Air of 1847.
Søren Kierkegaard, Upbuilding Discourses in Various Spirits, 1847, Hong p. 198 Suppose that it were not one man who traveled from Jericho to Jerusalem, but there were two, and both of them were assaulted by robbers and maimed, and no traveler passed by.
Kierkegaard strongly objected to the portrayal of Mynster as a 'truth-witness'. Kierkegaard described the hope the witness to the truth has in 1847 and in his Journals.
His life here on earth attends every generation, and every generation severally, as Sacred History..." But in 1848, "The whole generation and every individual in the generation is a participant in one’s having faith." He was against the Hegelian idea of mediation because it introduces a "third term" that comes between the single individual and the object of desire.
Those with insight, those who know never do this.” Kierkegaard imagined hidden inwardness several ways in 1848.
When the pressure is put on the concealed spring, and forcefully enough, the content appears in all its glory! Soren Kierkegaard Christian Discourses 1848 Hong 1997 p.
But hardship makes space by setting everything else aside, everything provisional, which is brought to despair; thus hardship’s pressure is what draws forth! Soren Kierkegaard Christian Discourses 1848 Hong 1997 p.
Eternity’s hope is in a person’s innermost being in the same way; he has wings but he must be brought to an extremity in order to discover them, or in order to develop them, or in order to use them! Soren Kierkegaard Christian Discourses 1848 Hong 1997 p.
In 1848 he published Christian Discourses under his own name and The Crisis and a Crisis in the Life of an Actress under the pseudonym Inter et Inter.
The book was finished in 1848, but not published until after his death by his brother Christian Peter Kierkegaard.
Walter Lowrie mentioned Kierkegaard's "profound religious experience of Holy Week 1848" as a turning point from "indirect communication" to "direct communication" regarding Christianity.
He expressed the illusion this way in his 1848 "Christian Address", Thoughts Which Wound From Behind – for Edification.
Kierkegaard writes: In Practice in Christianity, 25 September 1850, his last pseudonymous work, he stated, "In this book, originating in the year 1848, the requirement for being a Christian is forced up by the pseudonymous authors to a supreme ideality." This work was called Training in Christianity when Walter Lowrie translated it in 1941.
This the true man of prayer knows well, and he who was not the true man of prayer learned precisely this by praying. Søren Kierkegaard, Christian Discourses, 1848 Lowrie 1940, 1961 p.
Later, in 1849, he wrote devotional discourses and Godly discourses.Is it really hopelessness to reject the task because it is too heavy; is it really hopelessness almost to collapse under the burden because it is so heavy; is it really hopelessness to give up hope out of fear of the task? Oh no, but this is hopelessness: to will with all one's might-but there is no task.
He wrote three discourses under his own name and one pseudonymous book in 1849.
The Second edition of Either/Or was published early in 1849.
Kierkegaard writes: In Practice in Christianity, 25 September 1850, his last pseudonymous work, he stated, "In this book, originating in the year 1848, the requirement for being a Christian is forced up by the pseudonymous authors to a supreme ideality." This work was called Training in Christianity when Walter Lowrie translated it in 1941.
Lund was later fined for his disruption of a funeral. ==Reception== ===19th-century reception=== In September 1850, the Western Literary Messenger wrote: "While Martensen with his wealth of genius casts from his central position light upon every sphere of existence, upon all the phenomena of life, Søren Kierkegaard stands like another Simon Stylites, upon his solitary column, with his eye unchangeably fixed upon one point." In 1855, the Danish National Church published his obituary.
Yes, everything is soon turned upside-down: communication is indeed soon brought to its lowest point in regard to meaning, and simultaneously the means of communication are indeed brought to their highest with regard to speedy and overall circulation; for what is publicized with such hot haste and, on the other hand, what has greater circulation than—rubbish! Oh, create silence!” Soren Kierkegaard, For Self-Examination 1851 p.
47-48 Hong 1990 In 1851 Kierkegaard wrote his Two Discourses at the Communion on Fridays where he once more discussed sin, forgiveness, and authority using that same verse from 1 Peter 4:8 that he used twice in 1843 with his Three Upbuilding Discourses, 1843.
He now pointedly referred to the acting single individual in his next three publications; For Self-Examination, Two Discourses at the Communion on Fridays, and in 1852 Judge for Yourselves!.
Søren Aabye Kierkegaard ( , also ; ; 5 May 1813 – 11 November 1855) was a Danish philosopher, theologian, poet, social critic, and religious author who is widely considered to be the first existentialist philosopher.
Lund was later fined for his disruption of a funeral. ==Reception== ===19th-century reception=== In September 1850, the Western Literary Messenger wrote: "While Martensen with his wealth of genius casts from his central position light upon every sphere of existence, upon all the phenomena of life, Søren Kierkegaard stands like another Simon Stylites, upon his solitary column, with his eye unchangeably fixed upon one point." In 1855, the Danish National Church published his obituary.
On 5 April 1855 the Church enacted new policies: "every member of a congregation is free to attend the ministry of any clergyman, and is not, as formerly, bound to the one whose parishioner he is".
Martensen By Hans Peter Kofoed-Hansen (1813–1893) that was published in 1856 (untranslated) and Martensen mentioned him extensively in Christian Ethics, published in 1871.
In March 1857, compulsory infant baptism was abolished.
He summed his position up earlier in his book, The Point of View of My Work as an Author, but this book was not published until 1859.
The Moment was translated into German and other European languages in 1861 and again in 1896. Kierkegaard first moved to action after Professor (soon Bishop) Hans Lassen Martensen gave a speech in church in which he called the recently deceased Bishop Jacob Peter Mynster a "truth-witness, one of the authentic truth-witnesses".
Martensen By Hans Peter Kofoed-Hansen (1813–1893) that was published in 1856 (untranslated) and Martensen mentioned him extensively in Christian Ethics, published in 1871.
Later, in 1935, Karl Jaspers emphasized Kierkegaard's (and Nietzsche's) continuing importance for modern philosophy ====German and English translators of Kierkegaard's works==== Albert Barthod began translating Kierkegaard's works into German as early as 1873.
Judge for Yourselves! was published posthumously in 1876.
Swedish author Waldemar Rudin published Sören Kierkegaards person och författarskap – ett försök in 1880.
True Christianity, on the contrary, is constant polemical pathos, a battle against reason, nature, and the world; its commandment is enmity with the world; its way of life is the death of the naturally human." An article from an 1889 dictionary of religion revealed a good idea of how Kierkegaard was regarded at that time, stating: "Having never left his native city more than a few days at a time, excepting once, when he went to Germany to study Schelling's philosophy.
Edwin Bjorkman credited Kierkegaard as well as Henry Thomas Buckle and Eduard von Hartmann with shaping Strindberg's artistic form until he was strong enough to stand wholly on his own feet." The dramatist Henrik Ibsen is said to have become interested in Kierkegaard as well as the Norwegian national writer and poet Bjørnstjerne Bjørnson (1832–1910) who named one of his characters Søren Pedersen in his 1890 book In God's Way.
During the 1890s, Japanese philosophers began disseminating the works of Kierkegaard.
Both Harald Hoffding's and Schrempf's books about Kierkegaard were reviewed in 1892. In the 1930s, the first academic English translations, by Alexander Dru, David F.
The Moment was translated into German and other European languages in 1861 and again in 1896. Kierkegaard first moved to action after Professor (soon Bishop) Hans Lassen Martensen gave a speech in church in which he called the recently deceased Bishop Jacob Peter Mynster a "truth-witness, one of the authentic truth-witnesses".
Hermann Gottsche published Kierkegaard's Journals in 1905.
He also mentioned Kierkegaard extensively in volume 2 of his 6 volume work, Main Currents in Nineteenth Century Literature (1872 in German and Danish, 1906 English).
Høffding mentioned Kierkegaard in Philosophy of Religion 1906, and the American Journal of Theology (1908) printed an article about Hoffding's Philosophy of Religion.
But there are signs of clearing up for which both Oxford and Harvard are partly to be thanked." The Encyclopaedia of religion and ethics had an article about Kierkegaard in 1908.
Kierkegaard's main works were translated into German by Christoph Schrempf from 1909 onwards.
Brandes opposed Kierkegaard's ideas in the 1911 edition of the Britannica.
Theodor Haecker wrote an essay titled, Kierkegaard and the Philosophy of Inwardness in 1913 and David F.
German psychiatrist and philosopher Karl Jaspers (1883–1969) stated he had been reading Kierkegaard since 1914 and compared Kierkegaard's writings with Friedrich Hegel's Phenomenology of Mind and the writings of Friedrich Nietzsche.
Tetsuro Watsuji was one of the first philosophers outside of Scandinavia to write an introduction on his philosophy, in 1915. Harald Høffding wrote an article about him in A brief history of modern philosophy (1900).
Swenson wrote about Kierkegaard's idea of "armed neutrality" in 1918 and a lengthy article about Søren Kierkegaard in 1920.
Jon Stewart from the University of Copenhagen has written extensively about Søren Kierkegaard. ====Kierkegaard's influence on Karl Barth's early theology==== Kierkegaard's influence on Karl Barth's early theology is evident in The Epistle to the Romans 1918, 1921, 1933.
Karl Barth, The Epistle to the Romans 1919 Preface (originally published in German) Barth read at least three volumes of Kierkegaard's works: Practice in Christianity, The Moment, and an Anthology from his journals and diaries.
Swenson wrote a biography of Søren Kierkegaard in 1920.
Swenson wrote about Kierkegaard's idea of "armed neutrality" in 1918 and a lengthy article about Søren Kierkegaard in 1920.
Jon Stewart from the University of Copenhagen has written extensively about Søren Kierkegaard. ====Kierkegaard's influence on Karl Barth's early theology==== Kierkegaard's influence on Karl Barth's early theology is evident in The Epistle to the Romans 1918, 1921, 1933.
Important for the first phase of his reception in Germany was the establishment of the journal Zwischen den Zeiten (Between the Ages) in 1922 by a heterogeneous circle of Protestant theologians: Karl Barth, Emil Brunner, Rudolf Bultmann and Friedrich Gogarten.
Hollander translated parts of Either/Or, Fear and Trembling, Stages on Life's Way, and Preparations for the Christian Life (Practice in Christianity) into English in 1923, with little impact.
Both Harald Hoffding's and Schrempf's books about Kierkegaard were reviewed in 1892. In the 1930s, the first academic English translations, by Alexander Dru, David F.
His fame as a philosopher grew tremendously in the 1930s, in large part because the ascendant existentialist movement pointed to him as a precursor, although later writers celebrated him as a highly significant and influential thinker in his own right.
By the early 1930s, Jacques Ellul's three primary sources of inspiration were Karl Marx, Søren Kierkegaard, and Karl Barth.
The concept of the indirect communication, the paradox, and the moment of Practice in Christianity, in particular, confirmed and sharpened Barth's ideas on contemporary Christianity and the Christian life. Wilhelm Pauk wrote in 1931 (Karl Barth Prophet of a New Christianity) that Kierkegaard's use of the Latin phrase Finitum Non Capax Infiniti (the finite does not (or cannot) comprehend the infinite) summed up Barth's system.
Jon Stewart from the University of Copenhagen has written extensively about Søren Kierkegaard. ====Kierkegaard's influence on Karl Barth's early theology==== Kierkegaard's influence on Karl Barth's early theology is evident in The Epistle to the Romans 1918, 1921, 1933.
Later, in 1935, Karl Jaspers emphasized Kierkegaard's (and Nietzsche's) continuing importance for modern philosophy ====German and English translators of Kierkegaard's works==== Albert Barthod began translating Kierkegaard's works into German as early as 1873.
Eduard Geismar (1871-1939), who gave Lectures on Kierkegaard in March 1936 wasn't radical enough for them.
The first English edition of the journals was edited by Alexander Dru in 1938.
Swenson first translated the works in the 1940s and titled them the Edifying Discourses; however, in 1990, Howard V.
This the true man of prayer knows well, and he who was not the true man of prayer learned precisely this by praying. Søren Kierkegaard, Christian Discourses, 1848 Lowrie 1940, 1961 p.
Swenson's 1941 translation) under his own name on 29 April, and Stages on Life's Way edited by Hilarius Bookbinder, 30 April 1845.
Kierkegaard writes: In Practice in Christianity, 25 September 1850, his last pseudonymous work, he stated, "In this book, originating in the year 1848, the requirement for being a Christian is forced up by the pseudonymous authors to a supreme ideality." This work was called Training in Christianity when Walter Lowrie translated it in 1941.
Lowrie translation 1944, 1959, 1972, pp.
322 Nikolai Berdyaev makes a related argument against reason in his 1945 book The Divine and the Human. ===Attack upon the Lutheran State Church=== Kierkegaard's final years were taken up with a sustained, outright attack on the Church of Denmark by means of newspaper articles published in The Fatherland (Fædrelandet) and a series of self-published pamphlets called The Moment (Øjeblikket), also translated as The Instant.
Herbert Read wrote in 1945 "Kierkegaard’s life was in every sense that of a saint.
Emmanuel Hirsch released a German edition of Kierkegaard's collected works from 1950 onwards.
In regard to the concept of indirect communication, the paradox, and the moment, the Kierkegaard of the early Barth is a productive catalyst. ===Later-20th-century reception=== William Hubben compared Kierkegaard to Dostoevsky in his 1952 book Four Prophets of Our Destiny, later titled Dostoevsky, Kierkegaard, Nietzsche, and Kafka.
In 1955 Morton White wrote about the word "exists" and Kierkegaard's idea of God's is-ness.
Dru published an English translation of Kierkegaard's Journals in 1958; Alastair Hannay translated some of Kierkegaard's works.
John Daniel Wild noted as early as 1959 that Kierkegaard's works had been "translated into almost every important living language including Chinese, Japanese, and Korean, and it is now fair to say that his ideas are almost as widely known and as influential in the world as those of his great opponent Hegel, still the most potent of world philosophers." Mortimer J.
Lowrie translation 1944, 1959, 1972, pp.
From the 1960s to the 1990s, Howard V.
Walter Kaufmann discussed Sartre, Jaspers, and Heidegger in relation to Kierkegaard, and Kierkegaard in relation to the crisis of religion in the 1960s.
This the true man of prayer knows well, and he who was not the true man of prayer learned precisely this by praying. Søren Kierkegaard, Christian Discourses, 1848 Lowrie 1940, 1961 p.
Adler wrote the following about Kierkegaard in 1962: For Kierkegaard, man is essentially an individual, not a member of a species or race; and ethical and religious truth is known through individual existence and decision-through subjectivity, not objectivity.
252 In 1964 Life Magazine traced the history of existentialism from Heraclitus (500BC) and Parmenides over the argument over The Unchanging One as the real and the state of flux as the real.
The first volume of their first version of the Journals and Papers (Indiana, 1967–1978) won the 1968 U.S.
Lowrie translation, 1967, pp.
The first volume of their first version of the Journals and Papers (Indiana, 1967–1978) won the 1968 U.S.
Lowrie translation 1944, 1959, 1972, pp.
Ernest Becker based his 1974 Pulitzer Prize book, The Denial of Death, on the writings of Kierkegaard, Freud and Otto Rank.
Hong quoted Kierkegaard in her 1984 book, Forgiveness is a Work As Well As a Grace and Kierkegaard wrote about forgiveness in 1847.
In popular culture, he was the subject of serious television and radio programmes; in 1984, a six-part documentary Television series presented by Don Cupitt featured an episode on Kierkegaard, while on Maundy Thursday in 2008, Kierkegaard was the subject of discussion of the BBC Radio 4 programme presented by Melvyn Bragg, In Our Time, during which it was suggested that Kierkegaard straddles the analytic/continental divide.
Swenson first translated the works in the 1940s and titled them the Edifying Discourses; however, in 1990, Howard V.
47-48 Hong 1990 In 1851 Kierkegaard wrote his Two Discourses at the Communion on Fridays where he once more discussed sin, forgiveness, and authority using that same verse from 1 Peter 4:8 that he used twice in 1843 with his Three Upbuilding Discourses, 1843.
From the 1960s to the 1990s, Howard V.
As soon as a painter is to do it, it becomes dubious whether it is mercifulness or it is something else. Soren Kierkegaard, Works of Love, Hong 1995 p.
When the pressure is put on the concealed spring, and forcefully enough, the content appears in all its glory! Soren Kierkegaard Christian Discourses 1848 Hong 1997 p.
But hardship makes space by setting everything else aside, everything provisional, which is brought to despair; thus hardship’s pressure is what draws forth! Soren Kierkegaard Christian Discourses 1848 Hong 1997 p.
Eternity’s hope is in a person’s innermost being in the same way; he has wings but he must be brought to an extremity in order to discover them, or in order to develop them, or in order to use them! Soren Kierkegaard Christian Discourses 1848 Hong 1997 p.
In popular culture, he was the subject of serious television and radio programmes; in 1984, a six-part documentary Television series presented by Don Cupitt featured an episode on Kierkegaard, while on Maundy Thursday in 2008, Kierkegaard was the subject of discussion of the BBC Radio 4 programme presented by Melvyn Bragg, In Our Time, during which it was suggested that Kierkegaard straddles the analytic/continental divide.
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