索伦·克尔凯郭尔
每个人都独自面对自己的选择，而自由所带来的焦虑，只能以信仰的一跃来回应。
定位
常被称为存在主义之父：面对选择的个体；焦虑是“自由的眩晕”。
核心思想
- 非此即彼
- 生存的诸阶段
- 焦虑
- 信仰的一跃
影响
受影响于 3
苏格拉底
受其影响
Kierkegaard modelled his indirect communication and pseudonymous authorship on Socratic midwifery, and in Philosophical Fragments (1844) set Socrates the teacher against Christ. S. Kierkegaard (Johannes Climacus), Philosophiske Smuler (1844); SEP “Søren Kierkegaard”
依据: 亦见于 InPhO · InPhO
苏格拉底 › 公元前470—前399年
伊曼努尔·康德
受其影响 ✓
According to Ronald M. Green, Kierkegaard’s ethics and view of sin and grace answer Kant’s Religion, a debt he rarely named (Kierkegaard and Kant: The Hidden Debt, 1992). R. M. Green, Kierkegaard and Kant: The Hidden Debt (1992); I. Kant, Die Religion innerhalb der Grenzen der bloßen Vernunft (1793)
伊曼努尔·康德 › 1724–1804
影响了 9
米格尔·德·乌纳穆诺
影响了 ✓
Unamuno, who learned Danish to read Kierkegaard, drew on him in The Tragic Sense of Life (1913) for a faith that lives only together with doubt and agony. M. de Unamuno, Del sentimiento trágico de la vida (1913); J. Marías, Miguel de Unamuno (1943)
米格尔·德·乌纳穆诺 › 1864–1936
卡尔·雅斯贝尔斯
影响了 ✓
Jaspers took his concept of Existenz from Kierkegaard and, in Reason and Existenz (1935), presented Kierkegaard and Nietzsche as the thinkers who opened the modern question of existence. K. Jaspers, Vernunft und Existenz (1935); Philosophie (1932); SEP “Karl Jaspers”
卡尔·雅斯贝尔斯 › 1883–1969
马丁·海德格尔
影响了 ✓
Heidegger took up Kierkegaard’s analyses of anxiety and the moment in Being and Time (1927), noting that Kierkegaard had grasped the existentiell problem but not the existential analysis. M. Heidegger, Sein und Zeit (1927); SEP “Søren Kierkegaard”; SEP “Martin Heidegger”
马丁·海德格尔 › 1889–1976
路德维希·维特根斯坦
影响了 ✓
Wittgenstein esteemed Kierkegaard, as Drury reported, and shared his view that Christianity is not a doctrine but a way of living (Culture and Value, remarks 1914–51; publ. 1977). L. Wittgenstein, Vermischte Bemerkungen (ed. G. H. von Wright, 1977; Engl. Culture and Value, 1980); M. O’C. Drury, “Conversations with Wittgenstein”, in R. Rhees (ed.), Ludwig Wittgenstein: Personal Recollections (1981); SEP “Søren Kierkegaard”
路德维希·维特根斯坦 › 1889–1951
让-保罗·萨特
影响了
At the UNESCO colloquium Kierkegaard vivant (1964) Sartre presented Kierkegaard as the ‘singular universal’, a subject whose existence cannot be absorbed into knowledge. J.-P. Sartre, “L’universel singulier”, in Kierkegaard vivant (1966); SEP “Søren Kierkegaard”
依据: 亦见于 InPhO · InPhO
让-保罗·萨特 › 1905–1980
西蒙娜·德·波伏瓦
影响了
In The Ethics of Ambiguity (1947) Beauvoir drew on Kierkegaard’s defence of the existing individual against Hegel’s system, while holding that freedom must will the freedom of others. S. de Beauvoir, Pour une morale de l’ambiguïté (1947); SEP “Simone de Beauvoir”
依据: 亦见于 InPhO · InPhO
西蒙娜·德·波伏瓦 › 1908–1986
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哈拉尔德·霍夫丁
影响了
After a religious crisis while reading Kierkegaard, Høffding wrote one of the first philosophical studies of him, Søren Kierkegaard as Philosopher (1892). H. Høffding, Søren Kierkegaard som Filosof (1892)
依据: AI 草稿
哈拉尔德·霍夫丁 › 1843–1931
和辻哲郎
影响了
Watsuji followed his Nietzsche book with a study of Kierkegaard (Zēren Kierukegōru, 1915). Watsuji Tetsurō, Zēren Kierukegōru (1915); SEP “Watsuji Tetsurō”
依据: AI 草稿
和辻哲郎 › 1889–1960
批评
受批评于 5
格奥尔格·勃兰兑斯
受其批评
Brandes’ critical study Søren Kierkegaard (1877) admired the polemicist and psychologist but rejected, as a freethinker, the ascetic Christianity Kierkegaard demanded. G. Brandes, Søren Kierkegaard. En kritisk Fremstilling i Grundrids (1877)
依据: AI 草稿
格奥尔格·勃兰兑斯 › 1842–1927
马丁·布伯 影响了
影响了 ✓
In the same essay that criticised him (The Question to the Single One, 1936) Buber adopted Kierkegaard’s category of the Single One as the person who answers responsibly. M. Buber, Die Frage an den Einzelnen (1936); Eng. in Between Man and Man (1947); SEP “Martin Buber”
受其批评
Buber objected that Kierkegaard’s ‘Single One’ reaches God by turning away from the world and others, rather than through them (Die Frage an den Einzelnen, 1936). M. Buber, Die Frage an den Einzelnen (1936); Eng. in Between Man and Man (1947)
依据: AI 草稿
马丁·布伯 › 1878–1965
西奥多·W. 阿多诺
受其批评
Adorno’s Kierkegaard: Construction of the Aesthetic (1933) read Kierkegaard’s objectless inwardness as the bourgeois intérieur, a retreat from history into a private sphere. T. W. Adorno, Kierkegaard. Konstruktion des Ästhetischen (1933); SEP “Theodor W. Adorno”
依据: AI 草稿
西奥多·W. 阿多诺 › 1903–1969
K. E. 洛格斯特鲁普
受其批评
Løgstrup objected that Kierkegaard isolates the individual before God and neglects the ethical demand arising from everyday trust between people (Opgør med Kierkegaard, 1968). K. E. Løgstrup, Opgør med Kierkegaard (1968); Den etiske fordring (1956)
依据: AI 草稿
K. E. 洛格斯特鲁普 › 1905–1981
阿尔贝·加缪 影响了
影响了 ✓
In The Myth of Sisyphus (1942) Camus listed Kierkegaard, with his analysis of despair, among those who mapped the ‘absurd walls’ of existence. A. Camus, Le Mythe de Sisyphe (1942), “Les murs absurdes”; SEP “Albert Camus”
受其批评
Camus called Kierkegaard’s leap a ‘philosophical suicide’: instead of holding to the absurd, Kierkegaard turns it into a criterion of the other world (The Myth of Sisyphus, 1942). A. Camus, Le Mythe de Sisyphe (1942), “Le suicide philosophique”
依据: AI 草稿
阿尔贝·加缪 › 1913–1960
批评了 4
格奥尔格·威廉·弗里德里希·黑格尔 受其影响
受其影响 ✓
Kierkegaard’s dissertation On the Concept of Irony (1841) drew heavily on Hegel’s reading of Socratic and Romantic irony and argued in Hegelian terms, before turning against the system. S. Kierkegaard, Om Begrebet Ironi (1841); J. Stewart, Kierkegaard’s Relations to Hegel Reconsidered (2003); SEP “Søren Kierkegaard”
批评了
Kierkegaard objected that Hegel’s system forgets the existing individual: a logical system is possible, but a system of existence cannot be (Concluding Unscientific Postscript, 1846). S. Kierkegaard (Johannes Climacus), Afsluttende uvidenskabelig Efterskrift (1846), Part Two; SEP “Søren Kierkegaard”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
弗里德里希·施莱格尔
批评了
In The Concept of Irony (1841) Kierkegaard criticised Schlegel’s romantic irony, exemplified by Lucinde, as an infinite negativity that dissolves ethical actuality into aesthetic play. S. Kierkegaard, Om Begrebet Ironi (1841), Part Two, on Friedrich Schlegel; SEP “Søren Kierkegaard”
依据: AI 草稿
弗里德里希·施莱格尔 › 1772–1829
弗里德里希·威廉·约瑟夫·谢林 受其影响
受其影响 ✓
Kierkegaard heard Schelling’s Berlin lectures (1841–42) and took detailed notes; scholars trace in part to them his contrast between conceptual thought and actual existence. S. Kierkegaard, notes on Schelling’s Berlin lectures (1841–42); SEP “Søren Kierkegaard”
批评了
Kierkegaard, who heard Schelling’s Berlin lectures in 1841–42, was first delighted by his talk of ‘actuality’, then judged them endless nonsense and left Berlin early (letters, 1842). S. Kierkegaard, notes on Schelling’s Berlin lectures (1841–42); letters to E. Boesen, 1842; SEP “Søren Kierkegaard”
依据: AI 草稿
弗里德里希·威廉·约瑟夫·谢林 › 1775–1854
N. F. S. 格伦特维
批评了
Kierkegaard rejected Grundtvig’s ‘matchless discovery’ that the living word of the Apostles’ Creed gives faith historical certainty: no historical fact can ground faith (Concluding Unscientific Postscript, 1846). S. Kierkegaard (Johannes Climacus), Afsluttende uvidenskabelig Efterskrift (1846), Part One, ch. 1 §2; SEP “Søren Kierkegaard”
依据: AI 草稿
N. F. S. 格伦特维 › 1783–1872
作品
立场
Against Hegel’s all-embracing system Kierkegaard defended the single individual, who must choose and cannot be absorbed into world history. “Subjectivity is truth”: what matters is not objective knowledge but how one relates to one’s own existence. He described three stages of life – the aesthetic, seeking pleasure and variety; the ethical, binding oneself to duty; and the religious, a leap of faith beyond reason, illustrated by Abraham’s readiness to sacrifice Isaac. Anxiety is the “dizziness of freedom”, despair the failure to become oneself. His pseudonymous, ironic writing was meant to force readers to decide for themselves. He is regarded as the father of existentialism.
生平与背景
Kierkegaard spent almost his whole life in Copenhagen, living on his inheritance from a wealthy and deeply melancholic father. Breaking off his engagement to Regine Olsen in 1841 marked him for life and his writing. He published many books under pseudonyms, was mocked by a satirical paper, and in his last years fiercely attacked the Danish state church. He died at 42.
其他主要作品
- Either/Or (1843)
- Fear and Trembling (1843)
- The Concept of Anxiety (1844)
- Concluding Unscientific Postscript (1846)
- The Sickness unto Death (1849)
出现在
- 旅程 ‘黑格尔的继承者’ · 第 2 站，共 10 站
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