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A Beginners Guide to KierkegaardOn the philosopher and
theologian's 202nd birthday, a look at some of his mostinfluential
teachings.
by MICHAEL D. STARK
At the beginning of most of my introduction to philosophy
classes, I find myself having toemphasize to my students the
practical benefits gained from the study of philosophy. Ichallenge
students to think critically about different theories and views we
will inevitablyencounter.
To model this, I often start the term with my own personal story
with philosophy, much ofwhich centers on 19th Century Danish
philosopher, Soren Kierkegaard, whose 202ndbirthday we celebrate
today (I discussed part of my journey for RELEVANT onKierkegaard's
bicentennial).
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KIERKEGAARD MAINTAINS THAT CHRISTIANITY IS NOT MERELY A SET OF
DOGMATICCLAIMS. THE POINT OF CHRISTIANITY IS NOT MERE BELIEF, BUT
APPROPRIATINGBELIEF FOR HEALTHY LIVING.
As an existential philosopher, Kierkegaard is precisely
concerned with how we live ourlives. This issue seems to be more
significant to Kierkegaard than holding correct beliefs.
Given that Kierkegaard was a Christian philosopher, this might
be surprising to some. Yetthis perspective was useful in
Kierkegaards time and remains so now.
The past year or so has involved a plethora of controversies,
strained relationships internalto Christianity and unnecessary
conflict. Even 160 years after his death, Kierkegaardswritings and
philosophies have much that can apply to the lives of Christians in
the 21stCentury. Heres a brief introduction to some of the key
things he can still teach us, basedlargely on some of his writings
in Works of Love.
The Man of Many NamesKierkegaards approach to philosophy is
unorthodox. Not only does he examine questionsdifferently than
thinkers previous to him, but he writes under the guise of
variouspseudonyms. The pseudonymous works were not written to hide
Kierkegaards identity,but rather to provide different perspectives
on topics surrounding Christianity.
Kierkegaard writes in Point of View that the issue of his entire
work as an author is thequestion of becoming a Christian. He wants
his readers to understand the gravity of whatChristianity requires
of a life, and his method of doing so is not through
theologicaltreatises, but through existential examinations from
various viewpoints.
Kierkegaards method is called indirect communication. In this
process, Kierkegaard wantsthe reader to existentially (or
personally) engage his writings in their own unique mannerfrom
whatever vantage point readers find themselves. Additionally, it is
his method ofshowing the strengths and weaknesses of certain
positions.
Kierkegaard takes issue with a purely objective examination of
Christian claims. Anobjective evaluation of Christianity removes
one from the object of evaluation itself,Christ. Kierkegaard
maintains that Christianity is not merely a set of dogmatic claims.
Thepoint of Christianity is not mere belief, but appropriating
belief for healthy living. Eachperson must take inventory of their
Self and engage the narrative of Christianity from thatunique
perspective. This is authentic engagement.
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THE BEAUTY OF KIERKEGAARD IS ALSO THE DIFFICULTY OF KIERKEGAARD.
HE SIMPLYDOES NOT LET THE READER ESCAPE A PERSONAL READING.
Love Your Neighbor As YourselfWhen Luke 10 is invoked, focus is
often placed on the neighbor. Kierkegaard rightlyrecognizes that
there is a prerequisite for loving others well: In order to achieve
this, onemust first love oneself well.
This may seem selfish or backward. Yet what Kierkegaard
emphasizes is that one musthave a healthy view of self in order to
love others well. How am I to love others well if I donot
understand what it means to love myself? How can I respect my
neighbor if I cannotfirst respect myself?
The Christian view of self-love is wonderfully distinct from a
selfish love. The Christianperspective of love is that it is deeply
entrenched in God Himself. Given that we are madein Gods image,
this idea of love is deeply rooted in each of us. Yet we have a
duty to fosterour love for ourselves.
Kierkegaard writes in Works of Love, This as yourself does not
waver in its aim, and withthe firmness of the eternal, it
critically penetrates to the innermost hiding place where aman
loves himself.
The duty to love others rests deep within us. The means to
fulfilling that duty is the asyourself.
Love Your Neighbor As YourselfKierkegaard recognizes the
seemingly inseparable connection that ought to exist betweenSelf
and neighbor. When Christ gives this command, Kierkegaard
stipulates that onesneighbor is as close to the life of self-love
as possible. The old golden rule is in play here.We have an
obligation, a duty, to do unto others what we would like done unto
ourselves.
In Works of Love, Kierkegaard briefly examines the parable of
the good Samaritan seen inLuke 10. When Christ asked the Pharisee
which of the three individuals in the parableperformed the correct
action, the Pharisee acknowledges the correct response: The onewho
showed mercy.
Kierkegaard writes, He towards whom I have a duty is my
neighbor, and when I fulfill myduty, I prove that I am my neighbor.
Christ does not speak about recognizing onesneighbor but about
being a neighbor oneself, proving oneself to be a neighbor,
something
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the Samaritan showed by his compassion.
The Beauty and Difficulty of KierkegaardThe beauty of
Kierkegaard is also the difficulty of Kierkegaard. He simply does
not let thereader escape a personal reading. Kierkegaards
perspective on Christian values, evidencedhere as love, is not some
objective deliberation about the nature of love. Instead he
forceshimself and his reader to confront the reality that
Christianity is something to live out, notmerely believe absent of
appropriating that belief into our lives.
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If Kierkegaard were writing in our contemporary times, I think
hed be preaching the samething he did in his context. People seem
to speak truth, yet live a life that precludes realChristian truth.
For a truth not embedded in love is not Christian truth, and love
notembedded with truth is not Christian love. Christ embodied and
was the essence of bothtruth and love.
Kierkegaard vividly reminds the Christian that with invisible
letters behind every work inHoly Scripture, a disturbing notice
confronts (the reader)for there it reads go and dolikewise.
The significance of this command, to go and live Christ-like, is
a tremendous one. Its theconclusion to which Kierkegaard seems to
build. We are commanded to love like Christloved the Samaritan
woman, or Zacheaus, or those who betrayed Him as He hung
nearlifelessness on a cross. It is a love unconditional. It is a
love of close proximity. It is a lovethat blurs the line between
self and other because both parties are the neighbor.
In all the significance that Kierkegaard has had in my life,
perhaps none is as important ashow he framed the idea of love, and
my duty to love myself and my neighbor the same.
In this next year, I encourage you to read Kierkegaard, to
ponder his thoughts. I cant saythat youll always agree, but thats
not the point. What I can promise is that he will
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5/5/2015 12:23 PM
David Williams commented5+-
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4 COMMENTS
If you're into Kierkegaard, you might want to listen to the
haunting, intense choralarrangement of his prayers by Samuel
Barber. Beautiful, spiritual, complex, anddemanding, just like the
man himself.
The music is right here. Really. It is. It's well worth 17
minutes of your
life:https://www.youtube.com/watch?v=kemoCE4jaxw
6/5/2015 1:07 AM
Ryan Harrison commented
Michael, I appreciated this article and think it serves its
purpose well: to leave thereader wanting to read more of
Kierkegaard's works. I'll admit, it's been awhile sinceI've turned
to his books on my shelf but it's definitely time! I appreciated
the 'go anddo likewise' reminder and will also reflect on blurred
lines between neighbor andself. Thanks for this article!
3+-
5/5/2015 12:23 PM
David Williams commented
If you're into Kierkegaard, you might want to listen to the
haunting, intense choralarrangement of his prayers by Samuel
Barber. Beautiful, spiritual, complex, anddemanding, just like the
man himself.
The music is right here. Really. It is. It's well worth 17
minutes of your
life:https://www.youtube.com/watch?v=kemoCE4jaxw
5+-
5/5/2015 1:14 PM
Kristian Stensland commented
- Love Your Neighbor As Yourself. The Sickness Unto Death, is a
book written byDanish philosopher, Sren Kierkegaard in 1849 under
the pseudonym Anti-Climacus.
3+-
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A work of Christian existentialism. - In The Sickness Unto
Death, Kierkegaardpersonifies an attitude with the average citizen
(spissborger). This is an individualwho is unconsciously fleeing
from the opportunity to live an authentic life. Thisaverage citizen
often appears as "morally superior" to others, but really this is
anunreflected individual. The individual are being swallowed up by
social norms andothers expectations, without even being aware of
this. The result is that theindividual becomes alienated, both from
himselves and the society. An individual'svalues must be the result
of an "existential awareness." The important thing is topreserve
the independence and responsibility in interacting with other
people, andit's precisely this ability the character never did
develop (Matthew 22:39). - Asynthesis of individual freedom and
existential integrity, however, can only bereached when the
individual have seen through all the deception of society.
Shouldsomeone discover their freedom in relation to others, the
realization must beginfrom scratch, as an expanding opportunity
that blows away one's definition of self. Arealization of this can
only come into existence, through the establishment ofanother
center for an individual's values, identity, the self, our freedom,
etc. ForKierkegaard it is God (Christianity), but then released
from a variety of religious andsecular beliefs related to him -
that opens the self from inside and establishes adifferent center
for the individual's identity, values, the self and our freedom.
-Kierkegaard didn't believe in finding the perfect "system". To the
"system" as thesolution to everything. Because any system is based
on rational principles, andsubjectivity is not rational. A person
who has fulfilled the unconditional self-examination, Kierkegaard
requires, have reached the limit for how far theintellectual sense
can lead us. This change puts everything in proper relation toman.
Spiritually, it means that God brings Christians to new life from a
previous stateof sub
5/5/2015 1:23 PM
Kristian Stensland replied to Kristian Stensland's comment
Spiritually, it means that God brings Christians to new life
from a previousstate of subjection to the decay of death (Ephesians
2:2). (Regeneration.)
0+-
6/5/2015 1:07 AM
Ryan Harrison commented3+-
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Michael, I appreciated this article and think it serves its
purpose well: to leave thereader wanting to read more of
Kierkegaard's works. I'll admit, it's been awhile sinceI've turned
to his books on my shelf but it's definitely time! I appreciated
the 'go anddo likewise' reminder and will also reflect on blurred
lines between neighbor andself. Thanks for this article!
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