For the first time in English the world community of scholars is systematically assembling and presenting the results of recent research in the vast literature of Soren Kierkegaard. Based on the definitive English edition of Kierkegaard's works by Princeton University Press, this series of commentaries addresses all the published texts of the influential Danish philosopher and theologian.

Presented here in a new translation, with a historical introduction by the translators, Fear and Trembling and Repetition are the most poetic and personal of Søren Kierkegaard's pseudonymous writings. Published in 1843 and written under the names Johannes de Silentio and Constantine Constantius, respectively, the books demonstrate Kierkegaard's transmutation of the personal into the lyrically religious. Each work uses as a point of departure Kierkegaard's breaking of his engagement to Regine Olsen--his sacrifice of "that single individual." From this beginning Fear and Trembling becomes an exploration of the faith that transcends the ethical, as in Abraham's willingness to sacrifice his son Isaac at God's command. This faith, which persists in the face of the absurd, is rewarded finally by the return of all that the faithful one is willing to sacrifice. Repetition discusses the most profound implications of unity of personhood and of identity within change, beginning with the ironic story of a young poet who cannot fulfill the ethical claims of his engagement because of the possible consequences of his marriage. The poet finally despairs of repetition (renewal) in the ethical sphere, as does his advisor and friend Constantius in the aesthetic sphere. The book ends with Constantius' intimation of a third kind of repetition--in the religious sphere.

Danish philosopher Søren Kierkegaard’s 1843 book Fear and Trembling shows precisely why he is regarded as one of the most significant and creative philosophers of the nineteenth century. Creative thinkers can be many things, but one of their common attributes is an ability to redefine, reframe and reconsider problems from novel angles. In Kierkegaard’s case, he chose to approach the problems of faith and ethics in a deliberately artful and non-systematic way. Writing under the pseudonym “John the Silent,” he declared that he was “nothing of a philosopher,” but an “amateur,” wanting to write poetically and elegantly about the things that fascinated him. While Fear and Trembling is very much the work of a philosopher, Kierkegaard’s protests showed his intent to take a different path, approaching his topic like no one else before him. The book goes on to ask what the real nature of our personal relationship with God might be, and how faith might interact with ethics. What, Kierkegaard asks, can we make of God asking Abraham to sacrifice his only son, and of Abraham obeying? Arguing the unorthodox position that in following God’s incomprehensible will Abraham had acted ethically, Kierkegaard set out the parameters of a moral argument that remains strikingly novel over a 150 years later.

Søren Kierkegaard (1813-1855) is simultaneously one of the most obscure philosophers of the Western world and one of the most influential. His writings have influenced atheists and faithful alike. Yet despite his now pervasive influence, there is still widespread disagreement on many of the most important aspects of his thought. Kierkegaard was deliberately obscure in his philosophical writings, forcing his reader to interpret and reflect. But at the same time that Kierkegaard produced his esoteric, pseudonymous philosophical writings, he was also producing simpler, direct religious writings. Since his death the connections between these two sets of writings have been debated, ignored or denied by commentators. Here W. Glenn Kirkconnell undertakes a thorough examination of the two halves of Kierkegaard's authorship, demonstrating their ethical and religious relationship and the unifying themes of the signed and pseudonymous works. In particular the book examines Kierkegaard's understanding of the fall of the self and its recovery and the implications of his entire corpus for the life of the individual.

The central aim of this collection is to trace the presence of Jewish tradition in contemporary philosophy. This presence is, on the one hand, undeniable, manifesting itself in manifold allusions and influences – on the other hand, difficult to define, rarely referring to openly revealed Judaic sources. Following the recent tradition of Lévinas and Derrida, this book tentatively refers to this mode of presence in terms of "traces of Judaism" and the contributors grapple with the following questions: What are these traces and how can we track them down? Is there such a thing as "Jewish difference" that truly makes a difference in philosophy? And if so, how can we define it? The additional working hypothesis, accepted by some and challenged by other contributors, is that Jewish thought draws, explicitly or implicitly, on three main concepts of Jewish theology, creation, revelation and redemption. If this is the case, then the specificity of the Jewish contribution to modern philosophy and the theoretical humanities should be found in – sometimes open, sometimes hidden – fidelity to these three categories. Offering a new understanding of the relationship between philosophy and theology, this book is an important contribution to the fields of Theology, Philosophy and Jewish Studies.

This interdisciplinary volume connects the philosophy of history to moral philosophy with a unique focus on time. Taking in a range of intellectual traditions, cultural, and geographical contexts, the volume provides a rich tapestry of approaches to time, morality, culture, and history. By extending the philosophical discussion on the ethical importance of temporality, the editors disentangle some of the disciplinary tensions between analytical and hermeneutic philosophy of history, cultural theory, meta-ethical theory, and normative ethics. The ethical and existential character of temporality reveals itself within a collection that resists the methodological underpinnings of any one philosophical school. The book's distinctive cross-cultural approach ensures a wide range of perspectives with contributions on life and death in Japanese philosophy, ethics and time in Maori philosophy, non-traditional temporalities and philosophical anthropology, as well as global approaches to ethics. These new directions of study highlight the importance of the ethical in the temporal, inviting further points of departure in this burgeoning field.

In Read Him Again and Again, Andrew Zack Lewis explores the reception history of the book of Job and the hermeneutical presuppositions of its interpreters. He pays special attention to the interpretations of Soren Kierkegaard (in his "Upbuilding Discourse" on Job 1:21 and his philosophical novella Repetition), Wilhelm Vischer (in his essay "Hiob, ein Zeuge Jesu Christi"), and Karl Barth (in Church Dogmatics IV.3.1). In looking at Job in these works Lewis examines how each of the thinkers' contexts influence their writings and their understanding of Job. Read Him Again and Again begins with a discussion on the importance of reception history in biblical studies by walking through Mikhail Bakhtin's theories on great time and the chronotope. Great texts, Bakhtin argues, continue to live and grow even after their completion and canonization, expanding in meaning as more readers participate in their interpretations. This is certainly true of the book of Job and Read Him Again and Again shows not only how Kierkegaard, Vischer, and Barth read Job, but also how they inherit the Job of their predecessors in the Christian tradition, maintaining features of earlier allegorical interpretive strategies while remaining firmly established in the critical era.

This book shows that in "chatter" Kierkegaard uncovered a specifically linguistic mode of negativity, which became the medium in which a non-speculative and non-historicism presentation of history could be carried out. The author examines in detail those writings of Kierkegaard in which he undertook complex negotiations with the threat—and also the promise—of "chatter."

In the age of the war on terror and what one critic has called 'disaster capitalism', the topic of trauma has assumed renewed cultural relevance. Trauma, Historicity, Philosophy is a collection of essays by Australian philosophers, psychoanalysts, and cultural theorists on the genealogy, semantics, and relevance of the concept of 'trauma' in the contemporary world. The collection features two essays by Agnes Heller and Gyorgy Markus addressing trauma, and what psychoanalysis' elevation of 'trauma' to cultural centrality means (and has meant) for modern philosophy and social theory. Other essays address '911', cyber-terrorism, the shoah, political tyranny, the 'end of history', and engage with the thought of Kierkegaard, Schmitt, Hobbes, Derrida, Agamben, Badiou, Zizek, Lacan and Freud.