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.

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 became translated into the 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 the present volume attempt to record the history of this reception according to national and linguistic categories.Tome III is the most geographically diverse, covering the Near East, Asia, Australia and the Americas. The section on the Near East features pioneering articles on the Kierkegaard reception in Israel, Turkey, Iran, and the Arab world. The next section dubbed Asia and Australia features articles on the long and rich traditions of Kierkegaard research in Japan and Korea along with the more recent ones in China and Australia. A final section is dedicated to Americas with articles on Canada, the United States, hispanophone South America, Mexico and Brazil.

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 III is the most geographically diverse, covering the Near East, Asia, Australia and the Americas. The section on the Near East features pioneering articles on the Kierkegaard reception in Israel, Turkey, Iran and the Arab world. The next section dubbed 'Asia and Australia' features articles on the long and rich traditions of Kierkegaard research in Japan and Korea along with the more recent ones in China and Australia. A final section is dedicated to Americas with articles on Canada, the United States, hispanophone South America, Mexico and Brazil.

As Kierkegaard's reputation grew, he was co-opted by a number of different philosophical and religious movements in different contexts throughout the world. This volume features the three tomes that attempt to record the history of this reception according to national and linguistic categories.

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.

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 II covers the reception of Kierkegaard in Southern, Central and Eastern Europe. The first set of articles, under the rubric 'Southern Europe', covers Portugal, Spain and Italy. A number of common features were shared in these countries' reception of Kierkegaard, including a Catholic cultural context and a debt to the French reception. The next rubric covers the rather heterogeneous group of countries designated here as 'Central Europe': Hungary, the Czech Republic, Slovakia and Poland. These countries are loosely bound in a cultural sense by their former affiliation with the Habsburg Empire and in a religious sense by their shared Catholicism. Finally, the Orthodox countries of 'Eastern Europe' are represented with articles on Russia, Bulgaria, Serbia and Montenegro, Macedonia and Romania.

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.

In recent years interest in the thought of Kierkegaard has grown dramatically, and with it the body of secondary literature has expanded so quickly that it has become impossible for even the most conscientious scholar to keep pace. The problem of the explosion of secondary literature is made more acute by the fact that much of what is written about Kierkegaard appears in languages that most Kierkegaard scholars do not know. Kierkegaard has become a global phenomenon, and new research traditions have emerged in different languages, countries, and regions. The present volume is dedicated to trying to help to resolve these two problems in Kierkegaard studies. Its purpose is, first, to provide book reviews of some of the leading monographic studies in the Kierkegaard secondary literature so as to assist the community of scholars to become familiar with the works that they have not read for themselves. The aim is thus to offer students and scholars of Kierkegaard a comprehensive survey of works that have played a more or less significant role in the research. Second, the present volume also tries to make accessible many works in the Kierkegaard secondary literature that are written in different languages and thus to give a glimpse into various and lesser-known research traditions. The six tomes of the present volume present reviews of works written in Catalan, Chinese, Czech, Danish, Dutch, English, Finnish, French, Galician, German, Greek, Hebrew, Hungarian, Italian, Japanese, Norwegian, Polish, Portuguese, Romanian, Russian, Slovak, Spanish, and Swedish.

The Oxford Handbook of Kierkegaard brings together an outstanding selection of contemporary specialists and uniquely combines work on the background and context of Kierkegaard's writings, exposition of his key ideas, and a survey of his influence and heritage.

Christianity and Confucianism: Culture, Faith and Politics, sets comparative textual analysis against the backcloth of 2000 years of cultural, political, and religious interaction between China and the West. As the world responds to China's rise and China positions herself for global engagement, this major new study reawakens and revises an ancient conversation. As a generous introduction to biblical Christianity and the Confucian Classics, Christianity and Confucianism tells a remarkable story of mutual formation and cultural indebtedness. East and West are shown to have shaped the mind, heart, culture, philosophy and politics of the other - and far more, perhaps, than either knows or would want to admit. Christopher Hancock has provided a rich and stimulating resource for scholars and students, diplomats and social scientists, devotees of culture and those who pursue wisdom and peace today.