This bibliography on Sren Kierkegaard carries on the work of Jens Himmelstrup's international bibliography (1962). It collates everything written about Kierkegaard - books, contributions to edited collections, and journals - and also features an appendix of primary text editions and translations. Discussion notes, reviews, etc., are catalogued according to the items they refer to. The bibliography contains more than 5,600 primary entries and is a testament to the expanding worldwide interest in the Danish philosopher. It also remedies the deeply-felt need for a collected overview of the extensive literature on Kierkegaard.
The long tradition of Kierkegaard studies has made it impossible for individual scholars to have a complete overview of the vast field of Kierkegaard research. The large and ever increasing number of publications on Kierkegaard in the languages of the world can be simply bewildering even for experienced scholars. The present work constitutes a systematic bibliography which aims to help students and researchers navigate the seemingly endless mass of publications. The volume is divided into two large sections. Part I, which covers Tomes I-V, is dedicated to individual bibliographies organized according to specific language. This includes extensive bibliographies of works on Kierkegaard in some 41 different languages. Part II, which covers Tomes VI-VII, is dedicated to shorter, individual bibliographies organized according to specific figures who are in some way relevant for Kierkegaard. The goal has been to create the most exhaustive bibliography of Kierkegaard literature possible, and thus the bibliography is not limited to any specific time period but instead spans the entire history of Kierkegaard studies.
The long tradition of Kierkegaard studies has made it impossible for individual scholars to have a complete overview of the vast field of Kierkegaard research. The large and ever increasing number of publications on Kierkegaard in the languages of the world can be simply bewildering even for experienced scholars. The present work constitutes a systematic bibliography which aims to help students and researchers navigate the seemingly endless mass of publications. The volume is divided into two large sections. Part I, which covers Tomes I-V, is dedicated to individual bibliographies organized according to specific language. This includes extensive bibliographies of works on Kierkegaard in some 41 different languages. Part II, which covers Tomes VI-VII, is dedicated to shorter, individual bibliographies organized according to specific figures who are in some way relevant for Kierkegaard. The goal has been to create the most exhaustive bibliography of Kierkegaard literature possible, and thus the bibliography is not limited to any specific time period but instead spans the entire history of Kierkegaard studies.
Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- List of Contributors -- List of Abbreviations -- Karen Blixen: Kierkegaard, Isak Dinesen, and the Twisted Images of Divinity and Humanity -- Georg Brandes: Kierkegaard's Most Influential Mis-Representative -- Ernesto Dalgas: Kierkegaard on The Path of Suffering -- Martin A. Hansen: Kierkegaard in Hansen's Thinking and Poetical Work -- Jens Peter Jacobsen: Denmark's Greatest Atheist -- Harald Kidde: "A Widely Traveled Stay-at-Home"--Henrik Pontoppidan: Inspiration and Hesitation
What, pray tell, does a faithful urban ministry require if not a triadic relationship of prayer, justice, and hope? Could such a theologically conjunctive relationship of prayer, justice, and hope fortify urban ministry and challenge students and practitioners to ponder and practice beyond the box? Frequently, justice is collapsed to charity, hope into wishful thinking or temporarily arrested despair, and prayer a grasp at quick-fix interventions. An urban ministry's steadfast public and prophetic witness longs for the depth and width of this triad. Via three countries' decades of endeavors, one chapter brainstorms urban ministry practices while another's literature survey signals crucial convictions. Amid many, seminal theologians are summoned to ground urban ministry intimations and implications: Niebuhr on justice, Moltmann on hope, and Merton on contemplative prayer. Evident is passion that fuels compassion in the service of justice, hope that engages despair, and prayer that draws from the contemplative center of it all--thankful resources for long haul ministry. The triad presses to illumine a concrete ministry's engagement of relentless, forced option issues yet with significant networks resourcing. Contrast-awareness animates endurance. The summary exegetes the original grace-based serenity prayer. Hence, hope vitally balances realism's temptation to cynicism. Realism saves hope from irrelevancy.
While Kierkegaard is primarily known as a philosopher or religious thinker, his writings have also been used extensively by literary writers, critics and artists worldwide who have been attracted to his creative mixing of genres, his complex use of pseudonyms, his rhetoric and literary style, and his rich images, parables, and allegories. The goal of the present volume is to document this influence in different language groups and traditions. Tome I explores Kierkegaard’s influence on literature and art in the Germanophone world. He was an important source of inspiration for German writers such as Theodor Fontane, Thomas Mann, Rainer Maria Rilke, Alfred Andersch, and Martin Walser. Kierkegaard’s influence was particularly strong in Austria during the generation of modernist authors such as Rudolf Kassner, Karl Kraus, Robert Musil, and Hermann Broch. Due presumably in part to the German translations of Kierkegaard in the Austrian cultural journal Der Brenner, Kierkegaard continued to be used by later figures such as the novelist and playwright, Thomas Bernhard. His thought was also appropriated in Switzerland through the works of Max Frisch and Friedrich Dürrenmatt. The famous Czech author Franz Kafka identified personally with Kierkegaard’s love story with Regine Olsen and made use of his reflections on this and other topics.
The book brings together the philosophy of Søren Kierkegaard with that of another prominent proto-existentialist thinker, Fyodor Dostoevsky. Asking the question: "What constitutes an authentic Christian life?", the book explores the answer given by both authors, which is that one should rid oneself of selfish inclinations and strive for a life of faith that revolves around the virtues of humility and non-preferential love. However, as we learn from Dostoevsky and Kierkegaard, becoming an authentic individual is no easy task, and the book goes on to examine the obstacles that lie in the path of individual existential self-development. The book then examines the ways in which the various characters and pseudonymous authors who populate Dostoevsky's and Kierkegaard's books struggle in their attempts to become authentic ethical and religious individuals. The examination of this struggle, termed existential entrapment and defined as the inability to progress on the path of one's existential self-development, forms the core of the book and helps to map out the ethical-religious landscape of Dostoevsky’s and Kierkegaard’s thought.
Using ethnographic research, Willful Ignorance: Overcoming the Limitations of (Christian) Love for Refugees Seeking Asylum examines the attitudes of clergy and lay leaders regarding their (in)attention to racism as it intersects with the harsh reality of U.S. immigration policies and practices. This multi-faceted work begins with a reality check on the scope of forced migration and its intersection with the historical legacy of racism in America, including testimonies from displaced migrants and immigration advocates who help to alleviate state-inflicted suffering at the U.S.-Mexico border. Helen T. Boursier examines the rationales Christian leaders use to justify the local church’s nominal response, including the discursive buffers and stall tactics they use to deflect their lack of preaching, teaching, leadership and/or ministry with displaced migrants who are their near neighbors. The Christian church’s firm foundation to embody love as social justice provides a historical rebuttal, while case studies of congregations that offer displaced migrants compassionate hospitality model exemplary contemporary response. Closing with practical suggestions for how to begin building bridges with migrants, Boursier argues for a philosophy of religion that embraces resistance to racism and exclusion from asylum, through a missiology of compassion that exemplifies an ecclesiology of love.
Although Kierkegaard's reception was initially more or less limited to Scandinavia, it has for a long time now been a highly international affair. As his writings were translated into different languages his reputation spread, and he became read more and more by people increasingly distant from his native Denmark. While in Scandinavia, the attack on the Church in the last years of his life became something of a cause célèbre, later, many different aspects of his work became the object of serious scholarly investigation well beyond the original northern borders. As his reputation grew, he was co-opted by a number of different philosophical and religious movements in different contexts throughout the world. The three tomes of this volume attempt to record the history of this reception according to national and linguistic categories. Tome I covers the reception of Kierkegaard in Northern and Western Europe. The articles on Denmark, Norway, Sweden, Finland and Iceland can be said to trace Kierkegaard's influence in its more or less native Nordic Protestant context. Since the authors in these countries (with the exception of Finland) were not dependent on translations or other intermediaries, this represents the earliest tradition of Kierkegaard reception. The early German translations of his works opened the door for the next phase of the reception which expanded beyond the borders of the Nordic countries. The articles in the section on Western Europe trace his influence in Great Britain, the Netherlands and Flanders, Germany and Austria, and France. All of these countries and linguistic groups have their own extensive tradition of Kierkegaard reception.
