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k →Pranala luar: Persondata now moved to wikidata, removed: {{Persondata |NAME=Kierkegaard, Søren |ALTERNATIVE NAMES=Kierkegaard, Søren Aabye |SHORT DESCRIPTION=Filsuf Denmark |DATE OF BIRTH=5 Mei 1813 |PLACE OF BIRTH=Kopenhagen, [[De
 
(166 revisi perantara oleh 63 pengguna tidak ditampilkan)
Baris 1:
{{Infobox_Philosopher |
region = Filsuf Barat |
era = [[Filsafat abadAbad ke-19]] |
color = #B0C4DE |
image_name = Kierkegaard.jpg |
Baris 8:
birth = [[5 Mei]] [[1813]] ([[Kopenhagen]], [[Denmark]]) |
death = [[11 November]] [[1855]] ([[Kopenhagen]], [[Denmark]]) |
school_tradition = [[Filsafat Eropa]],<ref>''Klasifikasi ini anakronistik; Kierkegaard adalah pemikir yang luar biasa unik dan karya-karyanya tidak cocok dengan aliran atau tradisi filsafat manapun. Ia sendiri pun tidak mengidentifikasikan dirinya dengan aliran manapun. Namun, karya-karyanya dianggap sebagai pendahulu dari banyak aliran pemikiran yang berkembang pada abad ke-20 dan ke-21. Lihat ''20th century receptions'' dalam ''Cambridge Companion to Kierkegaard''.</ref><ref name="CambComp">Hannay, Alastair dan Gordon Marino (ed). ''The Cambridge Companion to Kierkegaard'', Cambridge University Press 1997, ISBN 05214771900-521-47719-0</ref> [[Zaman Keemasan Lukisan Denmark|Zaman Keemasan Tradisi Sastra dan Seni]], pendahulu dari [[Eksistensialisme]], [[Pasca-modernisme]], [[Pasca-strukturalisme]], [[Psikologi eksistensial]], [[Neo ortodoksi]], dan masih banyak lagi |
main_interests = [[Agama]], [[Metafisika]], [[Epistemologi]], [[Estetika]], [[Etika]], [[Psikologi]] |
| influences = {{hlist|[[Abraham]] | [[Angelus Silesius]] | [[Augustine of Hippo|Augustine]] | [[Franz Xaver von Baader|Baader]] | [[Bernard of Clairveaux]] | [[Bonaventure]] | [[René Descartes|Descartes]] | [[Diogenes]] | [[Fenelon]] | [[Johann Wolfgang von Goethe|Goethe]] | [[Gottfried Arnold]] | [[Johann Georg Hamann|Hamann]] | [[Georg Wilhelm Friedrich Hegel|Hegel]] | [[Johan Ludvig Heiberg (poet)|Heiberg]] | [[Henry Suso]] | [[Immanuel Kant|Kant]] | [[Johann Arndt]] | [[John of Ruusbroec]] | [[Gotthold Ephraim Lessing|Lessing]] | [[Alphonsus Ligouri|Ligouri]] | [[Martin Luther|Luther]] | [[Wolfgang Amadeus Mozart|Mozart]] | [[Poul Martin Møller|Møller]] | [[Regine Olsen|Olsen]] | [[Plato]] | [[Friedrich Wilhelm Joseph Schelling|Schelling]] | [[William Shakespeare|Shakespeare]]<ref>James E. Ruoff, "Kierkegaard and Shakespeare". ''Comparative Literature'', Vol. 20, No. 4. (Autumn, 1968), pp. 343–354.</ref> | [[Socrates]] | [[Johannes Tauler|Tauler]] | [[Thomas a Kempis]] | [[Tersteegen]] | [[Christian Wolff (philosopher)|Wolff]]<ref>{{cite book |first=Sven Hroar |last=Klempe |title=Kierkegaard and the Rise of Modern Psychology |url=https://books.google.com/books?id=kTgrDwAAQBAJ&pg=PA74|year=2017 | orig-year=2014|publisher=[[Routledge]] |location=Abingdon-on-Thames |isbn=978-1-35151022-6 |page=74}}</ref> | [[Zacharias Werner]]}}
influences = [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Abraham]], [[Martin Luther|Luther]], [[Immanuel Kant|Kant]], [[Johann Georg Hamann|Hamann]], [[Gotthold Ephraim Lessing|Lessing]], [[Socrates]] (melalui [[Plato]], [[Xenophon]], [[Aristophanes]]) |
| influenced = {{hlist|[[Theodor W. Adorno|Adorno]] |[[Karl Barth|Barth]] |[[Ingmar Bergman|Bergman]] |[[Martin Buber|Buber]] |[[Albert Camus|Camus]] |[[John D. Caputo|Caputo]] |[[Jacques Ellul|Ellul]] |[[Sigmund Freud|Freud]] | [[Martin Heidegger|Heidegger]] |[[Henrik Ibsen|Ibsen]] |[[Karl Jaspers|Jaspers]] |[[Walter Kaufmann (philosopher)|Kaufmann]] |[[Emmanuel Levinas|Levinas]] |[[H. Richard Niebuhr|H.&nbsp;R. Niebuhr]] |[[Gabriel Marcel|Marcel]]<ref>Jon Bartley Stewart, ''Kierkegaard and Existentialism'', Ashgate Publishing, Ltd., 2011, p. 204.</ref> | [[Rollo May|May]] | [[Thomas Merton|Merton]] | [[Walker Percy|Percy]] |[[Jean-Paul Sartre|Sartre]] |[[Carl Schmitt|Schmitt]] |[[Lev Shestov|Shestov]] | [[Paul Tillich|Tillich]] |[[Miguel de Unamuno|Unamuno]] |[[Jean Wahl|Wahl]] |[[Cornel West|West]] |[[Ludwig Wittgenstein|Wittgenstein]]| [[Oets Kolk Bouwsma|Bouwsma]] |[[Roger Scruton|Scruton]] |[[Yves Congar|Congar]]| |[[Hans Urs von Balthasar|von Balthasar]]| |[[Henri de Lubac|de Lubac]]|}} |
influenced = [[Karl Jaspers|Jaspers]], [[Ludwig Wittgenstein|Wittgenstein]], [[Martin Heidegger|Heidegger]], [[Jean-Paul Sartre|Sartre]], [[Gabriel Marcel|Marcel]], [[Martin Buber|Buber]], [[Paul Tillich|Tillich]], [[Karl Barth|Barth]], [[W.H. Auden|Auden]], [[Albert Camus|Camus]], [[Franz Kafka|Kafka]], [[Simone de Beauvoir|de Beauvoir]], [[Rollo May|May]], [[John Updike|Updike]], dan [[Daftar pemikir dan pengarang penting yang berkaitan dengan Eksistensialisme|masih banyak lagi]] |
notable_ideas = Dianggap sebagai Bapak [[Eksistensialisme]], [[kecemasan]], [[keputusasaan eksistensial]], Tiga ranah keberadaan manusia, [[Ksatria iman]], ''Subyektivitas adalah Kebenaran'' |
|image=File:Søren_Kierkegaard_(1813-1855)_-_(cropped).jpg|caption={{longitem|Sketsa Kierkegaard yang belum selesai dibuat oleh sepupunya [[Niels Christian Kierkegaard]], [[Perpustakaan Kerajaan, Denmark|Perpustakaan Kerajaan]], Copenhagen, {{c.|1840}}}}}}
}}
'''Søren Aabye Kierkegaard''' ([[5 Mei]] [[1813]]-[[11 November]] [[1855]]) adalah seorang [[filsafat|filsuf]] dan [[teologi|teolog]] [[abad ke-19]] yang berasal dari [[Denmark]]. Awalnya, Kierkegaard sendiri melihat dirinya sebagai seseorang yang cenderung [[agama|religius]] ketimbang [[Filsafat|filosofis]] dan seorangagak anti-filsufmembangun jarak terhadap [[filsafat]], tetapi sekarangkemudian ia dianggapjustru dikenal sebagai bapaknyabapak [[filsafat]] [[eksistensialisme]].<ref>{{Cite book|url=https://books.google.co.id/books?hl=en&lr=&id=qp80QSfmzVUC&oi=fnd&pg=PR9&dq=kierkegaard&ots=d_4yXiDEJk&sig=9p6-9-iXaa2B2m3sb68gRMvYgZc&redir_esc=y#v=onepage&q=kierkegaard&f=false|title=The Cambridge Companion to Kierkegaard|last=Hannay|first=Alastair|last2=Marino|first2=Gordon Daniel|last3=Hannay|first3=Professor Alastair|date=1998|publisher=Cambridge University Press|isbn=978-0-521-47719-2|language=en}}</ref> Kierkegaard menjembatani jurang yang ada antara filsafat [[Georg Wilhelm Friedrich Hegel|Hegelian]] dan apa yang kemudian menjadi Eksistensialismeeksistensialisme. KierkegaardOleh terutamakarena adalahitu, seorangKierkegaard menjadi [[kritik]]us [[Hegel]] pada masanya dan menandai bahwa apa yang dilihatnya sebagai [[formalitasFormalisme (seni)|formalisme]] hampasemu dari [[Gereja Denmark]]. Filsafatnya merupakan sebuah reaksi terhadap dialektikdialektika [[Georg Wilhelm Friedrich Hegel|Hegel]].<ref>{{Cite book|url=https://books.google.co.id/books?hl=en&lr=&id=Mx2RPZ7Qo30C&oi=fnd&pg=PP1&dq=kierkegaard,+hegel&ots=NBsDBpZqo-&sig=H88SzNR4WS8Plk5oCwkIWTawGQI&redir_esc=y#v=onepage&q=kierkegaard,%20hegel&f=false|title=Kierkegaard's Relations to Hegel Reconsidered|last=Stewart|first=Jon|date=2003-09-15|publisher=Cambridge University Press|isbn=978-1-139-44234-3|language=en}}</ref>
 
Banyak dari karya-karya Kierkegaard membahas masalah-masalah agama seperti misalnya hakikat iman, lembaga [[Gereja Kristen]], etika dan teologi Kristen, dan [[emosi]] serta [[perasaan]] individu ketika diperhadapkan dengan pilihan-pilihan eksistensial. Karena itu, karyaKarya Kierkegaard kadang-kadangsering kali digambarkan sebagai [[eksistensialisme Kristen]] dan [[terai eksistensial|psikologi eksistensial]].<ref>{{Cite book|url=https://books.google.co.id/books?hl=en&lr=&id=j9oqBgAAQBAJ&oi=fnd&pg=PP4&dq=kierkegaard+existentialism&ots=7hZgck3vZk&sig=qTARmqKlJ6FfTjZMgpeZGG3XUJQ&redir_esc=y#v=onepage&q=kierkegaard%20existentialism&f=false|title=In Search of Authenticity: Existentialism from Kierkegaard to Camus|last=Golomb|first=Jacob|date=2012-11-12|publisher=Routledge|isbn=978-1-134-81274-5|language=en}}</ref> Karena ia menulis kebanyakan karya awalnya dengan menggunakan berbagai [[nama samaran]], yang seringkalisering kali mengomentari dan mengkritik karya-karyanya yang lain yang ditulis dengan menggunakan nama samaran lain, sangatlah sulit untuk membedakan antara apa yang benar-benar diyakini oleh Kierkegaard dengan apa yang dikemukakannya sebagai argumen dari posisi seorang pseudo-pengarang. [[Ludwig Wittgenstein]] berpendapat bahwa Kierkegaard "sejauh ini, adalah pemikir yang paling mendalam dari abad ke-19".<ref name="ArisSoc">Lippit, John dan Daniel Hutto. {{cite web | title=Making Sense of Nonsense: Kierkegaard and Wittgenstein | work=University of Hertfordshire | url=http://www.herts.ac.uk/philosophy/Aris_Soc.html | accessdate=April 23 | accessyear=2006 |archive-date=2006-05-04 |archive-url=https://web.archive.org/web/20060504034729/http://www.herts.ac.uk/philosophy/Aris_Soc.html |dead-url=yes }}</ref><ref name="Creegan">Creegan, Charles. {{cite web | title=Wittgenstein and Kierkegaard | work=Routledge| |url=http://home.clear.net.nz/pages/ccreegan/wk/chapter1.html | accessdate=23 April | accessyear=2006 |archive-date=2010-08-22 |archive-url=https://web.archive.org/web/20100822164001/http://home.clear.net.nz/pages/ccreegan/wk/chapter1.html |dead-url=yes }}</ref>
 
== Kehidupan ==
=== Tahun-tahun awal (1813&ndash;18411813–1841) ===
Søren Kierkegaard dilahirkan dalam sebuah keluarga kaya di [[Kopenhagen]], ibukotaibu kota Denmark. Ayahnya, Michael Pedersen Kierkegaard, adalah seseorang yang sangat saleh. Ia yakin bahwa ia telah dikutuk Tuhan, dan karena itu ia percaya bahwa tak satupun dari anak-anaknya akan mencapai umumr melebihi usia Yesus Kristus, yaitu 33 tahun. Ia percaya bahwa [[dosa|dosa-dosa]] pribadinya, seperti misalnya mengutuki nama Allah dipada masa mudanya dan kemungkinan juga menghamili ibu Kierkegaard di luar nikah, menyebabkan ia layak menerima hukuman ini. Meskipun banyak dari ketujuh anaknya meninggal dalam usia muda, ramalannya tidak terbukti ketika dua dari mereka melewati usia ini. Perkenalan dengan pemahaman tentang dosa dipada masa mudanya, dan hubungannya dari ayah dan anak meletakkan dasar bagi banyak karya Kierkegaard (khususnya ''[[Takut dan Gentar]]''). Ibunda Kierkegaard, Anne Sørensdatter Lund Kierkegaard, tidak secara langsung dirujuk dalam buku-bukunya, meskipun ia pun mempengaruhi tulisan-tulisannya di kemudian hari. Meskipun sifat ayahnya kadang-kadang melankolis dari segi keagamaan, Kierkegaard mempunyai hubungan yang erat dengan ayahnya. Ia belajar untuk memanfaatkan ranah imajinasinya melalui serangkaian latihan dan permainan yang mereka mainkan bersama.
 
Ayah Kierkegaard meninggal dunia pada [[9 Agustus]] [[1838]] pada usia 82 tahun. Sebelum meninggal dunia, ia meminta Søren agar menjadi pendeta. Søren sangat terpengaruh oleh pengalaman keagamaan dan kehiudpan ayahnya dan merasa terbeban untuk memenuhi kehendaknya. Dua hari kemudian, pada [[11 Agustus]], Kierkegaard menulis: ''"Ayah meninggal dunia hari Rabu. Saya sungguh berharap bahwa ia dapat hidup beberapa tahun lebih lama lagi, dan saya menganggap kematiannya sebagai penghorbanan terakhir yang dibuatnya karena cinta kasihnya kepada saya; ... ia meninggal karena saya agar, bila mungkin, saya masih dapat menjadi sesuatu. Dari semua yang telah saya warisi daripadanya, kenangan akan dia, potretnya dalam keadaan yang sangat berbeda (''transfigured'') ... sungguh berharga bagi saya, dan saya akan berusaha untuk melestarikan (kenangannya) agar aman tersembunyi dari dunia."''<ref name="Dru">Dru, Alexander. ''The Journals of Søren Kierkegaard'', Oxford University Press, 1938.</ref>
 
Kierkegaard masuk ke Sekolah Kebajikan Warga, memperoleh nilai yang sangat baik dalam [[bahasa Latin]] dan [[sejarah]]. Ia melanjutkan pelajarannya dalam bidang [[teologi]] di [[Universitas Kopenhagen]], namuntetapi sementara di sana ia semakin tertarik akan [[filsafat]] dan [[literatur]]. Di universitas, Kierkegaard menulis disertasinya, ''[[Tentang Konsep Ironi dengan RujukanReferensi Terus-Menerus kepada Socrates]]'', yang oleh panel universitas dianggap sebagai karya yang penting dan dipikirkan dengan baik, namuntetapi agak terlalu berbunga-bunga dan bersifat sastrawi untuk menjadi sebuah tesis filsafat.<ref name="irony">Kierkegaard, Søren. ''The Concept of Irony with Continual Reference to Socrates'', Princeton University Press 1989, ISBN 06910735460-691-07354-6</ref> Kierkegaard lulus pada [[20 Oktober]] [[1841]] dengan gelar ''Magistri Artium'', yang kini setara dengan [[Doctor of Philosophy|Ph.D]]. Dengan warisan keluarganya, Kierkegaard dapat membiayai pendidikannya, ongkos hidupnya dan beberapa penerbitan karyanya.
 
=== Regine Olsen (1837&ndash;18411837–1841) ===
[[ImageBerkas:Regine olsenOlsen (Emil Bærentzen).jpg|150px|thumbjmpl|leftkiri|Regine Olsen, cintanya dalam hidupnya, dan bahan-bahan tulisannya.]]
Sebuah aspek penting dari kehidupan Kierkegaard (biasanya dianggap mempunyai pengaruh besar dalam karyanya) adalah pertunangannya yang putus dengan [[Regine Olsen]] ([[1822]] - [[1904]]). Kierkegaard berjumpa dengan Regine pada [[8 Mei]] [[1837]] dan segera tertarik kepadanya. Begitu pula dengan Regine. Dalam jurnal-jurnalnya, Kierkegaard menulis tentang cintanya kepada Regine:
 
{{Quotation|Engkau ratu hatiku yang tersimpan di lubuk hatiku yang terdalam, dalam kepenuhan pikiranku, di sana ... ilahi yang tak dikenal! Oh, dapatkah aku sungguh-sungguh mempercayai dongeng-dongeng si penyair, bahwa ketika seseorang melihat sebuah obyekobjek cintanya, ia membayangkan bahwa ia sudah pernah melihatnya dahulu kala, bahwa semua cinta seperti halnya semua pengetahuan adalah kenangan semata, bahwa cinta pun mempunyai nubuat-nubuatnya di dalam diri pribadi. ... tampaknya bagiku bahwa aku harus memiliki kecantikan dari semua gadis agar dapat menandingi kecantikanmu; bahwa aku harus mengelilingi dunia untuk menemukan tempat yang tidak kumiliki dan yang merupakan misteri terdalam dari keseluruhan keberadaanku yang mengarah ke depan, dan pada saat berikutnya engkau begitu dekat kepadaku, mengisi jiwaku dengan begitu dahsyat sehingga aku berubah (''transfigured'') bagi diriku sendiri, dan merasakan sungguh nikmat berada di sini.|Søren Kierkegaard|Journals<ref name="Dru"/> ([[2 Februari]] [[1839]])}}
 
Pada [[8 September]] [[1840]], Kierkegaard resmi meminang Regine. Namun, Kierkegaard segera merasa kecewa dan melankolis tentang pernikahan. Kurang dari setahun setelah pinangannya, ia memutuskannya pada [[11 Agustus]] [[1841]]. Dalam jurnal-jurnalnya, Kierkegaard menyebutkan keyakinannya bahwa sifat "melankolis"nya membuatnya tidak cocok untuk menikah; tetapi motif sebenarnya untuk memutuskan pertunangannya itu tetap tidak jelas. Biasanya diyakini bahwa keduanya memang sangat saling mencintai, barangkali bahkan juga setelah Regine menikah dengan [[Johan Frederik Schlegel]] ([[1817&ndash;]]–[[1896]]), seorang pegawai negeri terkemuka (jangan dikacaukan dengan filsuf Jerman [[Friedrich Schlegel|Friedrich von Schlegel]], ([[1772]]-[[1829]]) ). Pada umumnya hubungan mereka terbatas pada pertemuan-pertemuan kebetulan di jalan-jalan di [[Kopenhagen]]. Namun, beberapa tahun kemudian, Kierkegaard bahkan sampai meminta izin suami Regine untuk berbicara dengan Regine, namuntetapi Schlegel menolak.
 
Tak lama kemudian, pasangan itu berangkat meninggalkan Denmark, karena Schlegel telah diangkat menjadi Gubernur di [[Hindia Barat Denmark]]. Pada saat Regine kembali ke Denmark, Kierkegaard telah meninggal dunia. Regine Schlegel hidup hingga 1904, dan pada saat kematiannya, ia dikuburkan dekat Kierkegaard di [[Pemakaman Assistens]] di Kopenhagen.
 
Kierkegaard banyak sekali mempengaruhi literatur abad ke-20. Tokoh-tokoh yang sangat dipengaruhi oleh karya-karyanya termasuk [[Walker Percy]], [[W. H. Auden]], [[Franz Kafka]],<ref name="Kafka">McGee, Kyle. {{cite web |title=Fear and Trembling in the Penal Colony |work=Kafka Project |url=http://www.kafka.org/index.php?id=185,290,0,0,1,0 |accessdate=24 April|accessyear=2006}}</ref> [[David Lodge (author)|David Lodge]], dan [[John Updike]].<ref name="Updike">Kierkegaard, Søren with Foreword by John Updike. ''The Seducer's Diary'', Princeton University Press, 1997, ISBN 0-691-01737-9</ref>
<!--===First Authorship (1841 &ndash; 1846)===
Although Kierkegaard wrote a few articles on politics, women, and entertainment in his youth and university days, many scholars believe Kierkegaard's first noteworthy work is either his university thesis, ''[[The Concept of Irony with Continual Reference to Socrates]]'', which was presented in 1841, or his masterpiece and arguably greatest work, ''[[Either/Or]]'', which was published in 1843. In either case, both works critiqued major figures in Western philosophic thought ([[Socrates]] in the former and [[Hegel]] in the latter), showcased Kierkegaard's unique style of writing, and displayed a maturity in writing from his works of youth. ''[[Either/Or]]'' was mostly written during Kierkegaard's stay in [[Berlin]] and was completed in the autumn of 1842.
 
Kierkegaard juga sangat berpengaruh terhadap [[psikologi]] dan ia lebih kurang merupakan pendiri dari [[psikologi Kristen]]<ref>{{cite web |title=Society for Christian Psychology |work=Christian Psychology |url=http://www.christianpsych.org/ |accessdate=24 April |accessyear=2006 |archive-date=2006-10-05 |archive-url=https://web.archive.org/web/20061005143913/http://www.christianpsych.org/ |dead-url=yes }}</ref> dan [[psikologi eksistensial|psikologi]] dan [[terapi eksistensial]].<ref name="Ostenfeld">{{harvnb|Ostenfeld|McKinnon|1972}}</ref> Para psikolog dan terapis eksistensialis (sering kali disebut "humanistik") termasuk [[Ludwig Binswanger]], [[Victor Frankl]], [[Erich Fromm]], [[Carl Rogers]], dan [[Rollo May]]. May mendasarkan bukunya ''The Meaning of Anxiety'' (''Makna Kecemasan'') pada karya Kierkegaard ''Konsep tentang Kecemasan''. Karya [[sosiologi]]s Kierkegaard ''Dua Zaman: Zaman Revolusi dan Masa Kini'' memberikan kritik yang menarik terhadap [[modernitas]].<ref name="LitRev">{{harvnb|Kierkegaard|2001}}</ref> Kierkegaard juga dilihat sebagai pendahulu penting dari [[pasca-modern]]isme.<ref name="Postmod">{{harvnb|Matustik|Westphal|1995}}</ref>
[[Image:manuscript_philosophical_fragments.png|250px|thumb|Kierkegaard's manuscript of [[Philosophical Fragments]].<ref name="manuscript">{{cite web | title=Manuscripts from the Søren Kierkegaard Archive | work=Royal Library of Denmark | url=http://www.kb.dk/kultur/expo/sk-mss/index-en.htm | accessdate=April 23 | accessyear=2006}}</ref>]]
 
Kierkegaard meramalkan bahwa setelah kematiannya ia akan terkenal, dan membayangkan bahwa karyanya akan dipelajari dan diteliti dengan intensif. Dalam jurnal-jurnalnya, ia menulis:
In the same year ''Either/Or'' was published, Kierkegaard found out Regine was engaged to be married to [[Johan Frederik Schlegel]]. This fact affected Kierkegaard and his subsequent writings deeply. In ''[[Fear and Trembling]]'', published in late 1843, one can interpret a section in the work as saying: 'Kierkegaard hopes that through a divine act, Regine would return to him'. ''[[Repetition (Kierkegaard)|Repetition]]'', published on the same day and year as ''Fear and Trembling'', is about a young gentleman leaving his beloved. Several other works in this period make similar overtones of the Kierkegaard-Olsen relationship.
{{Quotation |Apa yang dibutuhkan zaman ini bukanlah seorang jenius — orang jenius sudah cukup banyak —, melainkan seorang martir, yang untuk mengajar manusia agar taat hingga mati, ia sendiri akan taat hingga mati. Apa yang dibutuhkan zaman ini adalah kebangkitan. Dan karena itu suatu hari kelak, bukan hanya tulisan-tulisan saya, tetapi juga seluruh hidup saya, seluruh misteri yang membangkitkan tanda tanya tentang mesin ini akan dipelajari dan dipelajari terus. Saya tidak akan pernah melupakan bagaimana Tuhan menolong saya dan karena itu adalah harapan saya terakhir bahwa segala sesuatunya adalah untuk kemuliaan-Nya|Søren Kierkegaard|Journals<ref name="Dru"/> ([[20 November]] [[1847]])}}
 
Other major works in this period focus on a critique of [[Georg Wilhelm Friedrich Hegel]] and form a basis for [[existential psychology]]. ''[[Philosophical Fragments]]'', ''[[The Concept of Dread]]'', and ''[[Stages on Life's Way]]'' are about thoughts and feelings an individual may face in life, existential choices and its consequences, and whether or not to embrace religion, specifically [[Christianity]], in one's life. Perhaps the most valiant attack on [[Hegelianism]] is the ''[[Concluding Unscientific Postscript to Philosophical Fragments]]'' which discusses the importance of the individual, subjectivity as truth, and countering the Hegelian claim that "The Rational is the Real and the Real is the Rational".<ref name="Hegel">Hegel, G.W.F. ''Phenomenology of Spirit'', Oxford University Press, 1979, ISBN 0198245971</ref>
 
Most of the works in this authorship were philosophical in nature and written pseudonymously and indirectly, representing different view-points and ways of life. However, Kierkegaard published two or three theological discourses, written under his own name, for each of the respective philosophical works. <ref>In English, they've been collected in the ''Eighteen Upbuilding Discourses'', Princeton University Press, ISBN 0691020876.</ref> Kierkegaard wrote these discourses to clarify philosophical aspects of the pseudonymous work, discuss the theological aspects of the work, and edify the reader.<ref>{{cite web | title=D. Anthony Storm's Commentary on the Discourses | work=D. Anthony Storm | url=http://sorenkierkegaard.org/kw5.htm | accessdate=November 9 | accessyear=2006}}</ref>
 
===Corsair Affair (1845&ndash;1846)===
On [[22 December]], [[1845]], [[Peder Ludvig Møller]] published an article critiquing ''[[Stages on Life's Way]]''. The article gave ''Stages'' a poor review, but showed little understanding of the work. Møller was also a contributor of ''[[Corsaren|The Corsair]]'', a Danish satirical paper that lampooned people of notable standing. Kierkegaard wrote a response in order to defend the work, ridicule Møller, and bring down ''The Corsair'', earning him the ire of the paper and its editor, [[Meïr Aaron Goldschmidt]].
 
The only two articles that Kierkegaard wrote in response to Møller were ''[[Activity of a Traveling Esthetician]]'' and ''[[Dialectical Result of a Literary Police Action]]''. The former focused on insulting Møller's integrity and responding to his critique. The latter was a directed assault on ''The Corsair'', in which Kierkegaard openly asked to be satirized.
 
{{Quotation|With a paper like ''The Corsair'', which hitherto has been read by many and all kinds of people and essentially has enjoyed the recognition of being ignored, despised, and never answered, the only thing to be done in writing in order to express the literary, moral order of things—reflected in the inversion that this paper with meager competence and extreme effort has sought to bring about—was for someone immortalized and praised in this paper to make application to be abused by the same paper ... May I asked to be abused—the personal injury of being immortalized by ''The Corsair'' is just too much.|Søren Kierkegaard|Dialectical Result of a Literary Police Action<ref>Kierkegaard, Søren. ''Dialectical Result of a Literary Police Action'' in ''Essential Kierkegaard''.</ref>}}
 
Over the next few months, ''The Corsair'' took Kierkegaard up on his offer to "be abused", and unleashed a series of attacks making fun of Kierkegaard's appearance, voice, and habits. For months, he was harassed on the streets of Denmark.
In an 1846 journal entry, Kierkegaard makes a long, detailed explanation of his attack on Møller and ''The Corsair'', and also explains that this attack made him quit his indirect communication authorship:
 
{{Quotation|The days of my authorship are past, God be praised. I have been granted the satisfaction of bringing it to a conclusion myself, understanding when it is fitting that I should make an end, and next after the publication of ''[[Either/Or]]'' I thank God for that. That this, once again, is not how people would see it, that I could actually prove in two words that it is so. I know quite well and find [my authorship] quite in order. But it has pained me; it seemed to me that I might have asked for that admission; but let it be. If only I can manage to become a priest. However, much of my present life may have satisfied me: I shall breathe more freely in that quiet activity, allowing myself an occasional literary work in my free time.|Søren Kierkegaard|Journals<ref name="Dru"/> ([[9 March]] [[1846]])}}
 
===Second Authorship (1846&ndash;1853)===
[[Image:Sicknessmanuscript.jpg|300px|thumb|Kierkegaard's manuscript of ''[[The Sickness Unto Death]]''.<ref name="manuscript" />]]
 
Whereas his first authorship focused on Hegel, this authorship focused on the [[hypocrisy]] of Christendom. It is important to realise that by '[[Christendom]]' Kierkegaard meant not Christianity itself, but rather the church and the applied religion of his society. After the Corsair incident, Kierkegaard became interested in "the public" and the individual's interaction with it. His first work in this period of his life was ''[[Two Ages: A Literary Review]]'' which was a critique of the novel ''Two Ages'' (in some translations ''Two Generations'') written by [[Thomasine Christine Gyllembourg-Ehrensvärd]]. After giving his critique of the story, Kierkegaard made several insightful observations on the nature of the present age and its passionless attitude towards life. One of his complaints about [[modernity]] is its passionless view of the world. Kierkegaard writes that "the present age is essentially a sensible age, devoid of passion ... The trend today is in the direction of mathematical equality, so that in all classes about so and so many uniformly make one individual". In this, Kierkegaard attacks the [[Conformism|conformity]] and [[Cultural assimilation|assimilation]] of individuals into an indifferent public, "the crowd".<ref name="LitRev">Kierkegaard, Søren. ''A Literary Review'', Penguin Classics, 2001, ISBN 0140448012</ref> Although Kierkegaard attacks the public, he is supportive of communities where individuals keep their diversity and uniqueness.
 
Other works continue to focus on the superficiality of "the crowd" attempting to limit and stifle the unique individual. ''[[The Book on Adler]]'' is a work about Pastor [[Adolf Peter Adler]]'s claim to have had a sacrilegious revelation and to have suffered ostracisation and expulsion from the pastorate as a consequence.
 
As part of his analysis of the crowd, Kierkegaard realized the decay and decadence of the [[Christian church]], especially the [[Church of Denmark|Danish State Church]]. Kierkegaard believed Christendom had "lost its way" on the Christian faith. Christendom in this period ignored, skewed, or gave mere 'lip service' to the original Christian doctrine. Kierkegaard felt his duty in this later era was to inform others about the shallowness of so-called "Christian living". He wrote several criticisms on contemporary Christianity in works such as ''[[Christian Discourses]]'', ''[[Works of Love]]'', and ''[[Edifying Discourses in Diverse Spirits]]''.
 
''[[The Sickness Unto Death]]'' is one of Kierkegaard's most popular works of this era, and although some contemporary atheistic philosophers and psychologists dismiss Kierkegaard's suggested solution as [[faith]], his analysis on the nature of [[Existential despair|despair]] is one of the best accounts on the subject and has been emulated in subsequent philosophies, such as [[Martin Heidegger|Heidegger]]'s concept of existential guilt and [[Jean-Paul Sartre|Sartre]]'s [[Sartre and bad faith|bad faith]].
 
Around 1848, Kierkegaard began a literary attack on the [[Church of Denmark|Danish State Church]] with books such as ''[[Practice in Christianity]]'', ''[[For Self-Examination]]'', and ''[[Judge for Yourselves!]]'', which attempted to expound the true nature of Christianity, with [[Jesus]] as its role model.
 
===Attack upon Christendom (1854&ndash;1855)===
[[Image:KierkegaardGrave.jpg|250px|thumb|Søren Kierkegaard's grave in Assistens Kirkegård]]
 
Kierkegaard's final years were taken up with a sustained, outright attack on the [[Church of Denmark|Danish People's Church]] by means of newspaper articles published in ''The Fatherland'' (''Fædrelandet'') and a series of self-published pamphlets called ''The Moment'' (''Øjeblikket'').<ref>Lowrie, Walter. {{cite web | title=Kierkegaard's Attack on Christendom | work=House Church | url=http://www.hccentral.com/gkeys/kier.html | accessdate=April 23|accessyear=2006}}</ref> Kierkegaard was initially called to action by a speech by Professor [[Hans Lassen Martensen]] who called his recently deceased predecessor Bishop Jakob P. Mynster a "truth-witness, one of the authentic truth-witnesses."<ref name="Elmer">Duncan, Elmer. ''Søren Kierkegaard: Maker of the Modern Theological Mind'', Word Books 1976, ISBN 0876804636</ref>
 
Kierkegaard had an affection towards Mynster, but had come to see that his conception of Christianity was in man's interest, rather than God's, and in no way was Mynster's life comparable to that of a 'truth-witness.'
 
Before the tenth chapter of ''The Moment'' could be published, Kierkegaard collapsed on the street and was eventually taken to a hospital. He stayed in the hospital for over a month and refused to receive communion from a pastor, whom Kierkegaard regarded as merely an official and not a servant of God.
 
He said to Emil Boesen, a friend since childhood who kept a record of his conversations with Kierkegaard and was himself a pastor, that his life had been one of great and unknown suffering, which looked like vanity to others but was not.
 
Kierkegaard died in [[Frederiks Hospital|Frederik's Hospital]] after being there for over a month, possibly from complications from a fall he had taken from a tree when he was a boy. He was interred in the [[Assistens Cemetery|Assistens Kirkegård]] in the [[Nørrebro]] section of Copenhagen. At Kierkegaard's funeral, his nephew Henrik Lund caused a disturbance by protesting that Kierkegaard was being buried by the official church even though in his life he had broken from and denounced it. Lund was later fined.
 
==Kierkegaard's thought==
{{main|Philosophy of Søren Kierkegaard}}
[[Image:Kierkegaard olavius.jpg|250px|thumb|Søren Kierkegaard in the coffee-house. Sketch in oils by Christian Olavius, 1843]]
 
Kierkegaard has been called a [[Christian existentialism|Christian existentialist]], a theologian,<ref>Kangas, David. {{cite web | title=Kierkegaard, the Apophatic Theologian. David Kangas, Yale University (pdf format) | work=Enrahonar No. 29, Departament de Filosofia, Universitat Autònoma de Barcelona | url=http://www.bib.uab.es/pub/enrahonar/0211402Xn29p119.pdf | accessdate=April 23|accessyear=2006}}</ref> the Father of Existentialism, a literary critic,<ref name="LitRev"/> a humorist,<ref name="Oden">Oden, Thomas C. ''The Humor of Kierkegaard: An Anthology'', Princeton University Press 2004, ISBN 069102085X</ref> a psychologist,<ref name="Ostenfeld">Ostenfeld, Ib and Alastair McKinnon. ''Søren Kierkegaard's Psychology'', Wilfrid Laurer University Press 1972, ISBN 0889200688</ref> a poet,<ref name="MacKey">MacKey, Louis. ''Kierkegaard: A Kind of Poet'', University of Pennsylvania Press, 1971, ISBN 0812210425</ref> and a philosopher. Two of his popular ideas are "subjectivity" and the "leap to faith," popularly referred to as the "leap of faith."<ref name="leap">''The Danish equivalent to the English phrase "leap of faith" does not appear in the original Danish nor is the English phrase found in current English translations of Kierkegaard's works. However, Kierkegaard does mention the concepts of "faith" and "leap" together many times in his works. See ''Faith and the Kierkegaardian Leap'' in ''Cambridge Companion to Kierkegaard.</ref><ref name="CambComp" /> The [[leap of faith]] is his conception of how an individual would believe in God, or how a person would act in love. It is not so much a rational decision, as it is transcending rationality in favour of something more uncanny, that is, faith. As such he thought that to have faith is at the same time to have doubt. So, for example, for one to truly have faith in God, one would also have to doubt that God exists; the doubt is the rational part of a person's thought, without which the faith would have no real substance. Doubt is an essential element of faith, an underpinning. In plain words, to believe or have faith that God exists, without ever having doubted God's existence or goodness, would not be a faith worth having. For example, it takes no faith to believe that a pencil or a table exists, when one is looking at it and touching it. In the same way, to believe or have faith in God is to know that one has no perceptual or any other access to God, and yet still has faith in God.
 
Kierkegaard also stressed the importance of the self, and the self's relation to the world as being grounded in self-reflection and introspection. He argued in ''[[Concluding Unscientific Postscript to Philosophical Fragments]]'' that "subjectivity is truth" and "truth is subjectivity." This has to do with a distinction between what is objectively true - that a man named Jesus of Nazareth lived and died on a cross, for instance - and an individual's subjective relation (such as indifference or commitment) to that truth. People who in ''some sense'' believe the same things may relate to those beliefs quite differently. Two individuals may both believe that many of those around them are poor and deserve help, but this knowledge may lead only one of them to decide to actually help the poor.
 
Kierkegaard primarily discusses subjectivity with regard to religious matters, however. As already noted, he argues that doubt is an element of faith and that it is impossible to gain any objective certainty about religious doctrines such as the existence of God or the life of Christ. The most one could hope for would be the conclusion that it is probable that the Christian doctrines are true, but if a person were to believe such doctrines only to the degree they seemed ''likely'' to be true, he or she would not be genuinely religious at all. Faith consists in a subjective relation of absolute commitment to these doctrines.<ref name="Conclude">Kierkegaard, Søren. ''Concluding Unscientific Postscript to Philosophical Fragments'', Princeton University Press, 1992, ISBN 0691020825</ref>
 
==Indirect communication and pseudonymous authorship==
[[Image:EitherOr_Cover.jpg|150px|thumb|Either/Or, one of Kierkegaard's works, was authored by the pseudonyms "A" and Judge William and edited by Victor Eremita.]]
 
Half of Kierkegaard's authorship was written behind the mask of several pseudonymous characters he created to represent different ways of thinking. This was part of Kierkegaard's [[indirect communication]]. According to several passages in his works and journals, such as ''[[The Point of View of my Work as an Author]]'', Kierkegaard wrote this way in order to prevent his works from being treated as a philosophical system with a systematic structure. In the ''Point of View'', Kierkegaard wrote: "In the pseudonymous works, there is not a single word which is mine. I have no opinion about these works except as a third person, no knowledge of their meaning, except as a reader, not the remotest private relation to them."<ref name="PtView">Kierkegaard, Søren. ''The Point of View'', Princeton University Press, 1998, ISBN 0691058555</ref>
 
Kierkegaard used indirect communication to make it difficult to ascertain whether he actually held any of the views presented in his works. He hoped readers would simply read the work at face value without attributing it to some aspect of his life. Kierkegaard also did not want his readers to treat his work as an authoritative system, but rather look to themselves for interpretation.
 
Early Kierkegaardian scholars, such as [[Theodor W. Adorno]], have disregarded Kierkegaard's intentions and argue the entire authorship should be treated as Kierkegaard's own personal and religious views.<ref name="Adorno">Adorno, Theodor W. ''Kierkegaard: Construction of the Aesthetic'', University of Minnesota Press, 1933 (reprint 1989), ISBN 0816611866</ref> This view leads to many confusions and contradictions which make Kierkegaard appear incoherent.<ref name="Marcia">Morgan, Marcia. {{cite web | title=Adorno’s Reception of Kierkegaard: 1929-1933 | work=University of Potsdam | url=http://www.stolaf.edu/collections/kierkegaard/newsletter/issue46/46002.htm | accessdate=April 23|accessyear=2006}}</ref> However, many later scholars such as the [[post-structuralism|post-structuralists]], have respected Kierkegaard's intentions and interpreted his work by attributing the pseudonymous texts to their respective authors.
 
Kierkegaard's most important pseudonyms, in chronological order:
 
*Victor Eremita, editor of ''[[Either/Or]]''
*A, writer of many articles in ''[[Either/Or]]''
*Judge William, author of rebuttals to A in ''[[Either/Or]]''
*Johannes de Silentio, author of ''[[Fear and Trembling]]''
*Constantin Constantius, author of the first half of ''[[Repetition]]''
*Young Man, author of the second half of ''[[Repetition]]''
*Vigilius Haufniensis, author of ''[[The Concept of Anxiety]]''
*Nicolaus Notabene, author of ''[[Prefaces]]''
*Hilarius Bookbinder, editor of ''[[Stages on Life's Way]]''
*Johannes Climacus, author of ''[[Philosophical Fragments]]'' and ''[[Concluding Unscientific Postscript]]''
*Inter et Inter, author of ''[[A Crisis in the Life of an Actress]]''
*H.H., author of ''[[Two Ethical-Religious Essays]]''
*Anti-Climacus, author of ''[[The Sickness Unto Death]]'' and ''[[Practice in Christianity]]''
 
== Journals ==
[[Image:cover_journals_kierkegaard.png|200px|right|thumb|The cover of the first English edition of The Journals, edited by Alexander Dru in 1938.]]
Kierkegaard's journals are essential to understanding him and his work.<ref>{{cite web | title=Søren Kierkegaard's Journal Commentary | work=D. Anthony Storm | url=http://sorenkierkegaard.org/journals.htm | accessdate=April 23 | accessyear=2006}}</ref> He wrote over 7000 pages in his journals describing key events, musings, thoughts about his works and everyday remarks.<ref>''Given the importance of the journals, references in the form of ''(Journals, XYZ)'' are referenced from Dru's 1938 Journals. When known, the exact date is given; otherwise, month and year, or just year is given.''</ref> The entire collection of Danish journals has been edited and published in 13 volumes which consist of 25 separate bindings including indices. The first English edition of the journals was edited by Alexander Dru in 1938.<ref name="Dru" />
 
His journals reveal many different facets of Kierkegaard and his work and help elucidate many of his ideas. The style in his journals is among the most elegant and poetic of his writings. Kierkegaard took his journals seriously and even once wrote that they were his ''most trusted confidant'':
 
{{Quotation |I have never confided in anyone. By being an author I have in a sense made the public my confidant. But in respect of my relation to the public I must, once again, make posterity my confidant. The same people who are there to laugh at one cannot very well be made one's confidant.|Søren Kierkegaard|Journals<ref name="Dru"/> ([[4 November]] [[1847]])}}
 
His journals are also the source of many [[aphorism]]s credited to Kierkegaard. The following passage is perhaps the most oft-quoted aphorism from Kierkegaard's journals and is usually a key quote for [[existentialist]] studies: ''"The thing is to find a truth which is true for me, to find the idea for which I can live and die."'' It was written on [[August 1]], [[1835]].<ref name="Dru"/>
 
Although his journals clarify some aspects of his work and life, Kierkegaard took care not to reveal too much. Abrupt changes in thought, repetitive writing, and unusual turns of phrase are some among the many tactics he uses to throw readers off track. Consequently, there are many varying interpretations of his journals. However, Kierkegaard did not doubt the importance his journals would have in the future. In 1849, he wrote:
 
{{Quotation |Only a dead man can dominate the situation in Denmark. Licentiousness, envy, gossip, and mediocrity are everywhere supreme. Were I to die now the effect of my life would be exceptional; much of what I have simply jotted down carelessly in the Journals would become of great importance and have a great effect; for then people would have grown reconciled to me and would be able to grant me what was, and is, my right.|Søren Kierkegaard|Journals<ref name="Dru"/> (December 1849)}}
 
==Kierkegaard and Christendom==
[[Image:Marmorkirken.jpg|250px|thumb|Kierkegaard mounted an attack on Christian institutions in his final years. He felt the established state church was detrimental to individuals.]]
{{see also|Theology of Søren Kierkegaard}}
As mentioned above, Kierkegaard took up a sustained attack on all of [[Christendom]], or Christianity as a political entity, during the final years of his life. In the 19th century, most Danes who were citizens of [[Denmark]] were necessarily members of the [[Church of Denmark|Danish State Church]]. Kierkegaard felt this [[state church|state-church]] union was unacceptable and perverted the true meaning of Christianity.<ref name="Elmer" /> The main points of the attack include:
 
*''Church congregations are meaningless'': The idea of congregations keeps individuals as children since Christians are disinclined from taking the initiative to take responsibility for their own relation to God. Kierkegaard stresses that "Christianity is the individual, here, the single individual."<ref name="Malik">Kirmmse, Bruce. {{cite web | title=Review of Habib Malik, Receiving Søren Kierkegaard | work=Stolaf | url=http://www.stolaf.edu/collections/kierkegaard/newsletter/issue39/39002.htm | accessdate=April 23 | accessyear=2006}}</ref>
 
*''Christendom had become secularized and political'': Since the Church was controlled by the State, Kierkegaard believed the State's bureaucratic mission was to increase membership and oversee the welfare of its members. More members would mean more power for the clergymen: a corrupt ideal. This mission would seem at odds with Christianity's true doctrine, which is to stress the importance of the individual, not the whole.<ref name="Dru" />
 
*''Christianity becomes an empty religion'': Thus, the [[state church]] political structure is offensive and detrimental to individuals, since everyone can become "Christian" without knowing what it means to be Christian. It is also detrimental to the religion itself since it reduces Christianity to a mere fashionable tradition adhered to by unbelieving "believers", a "herd mentality" of the population, so to speak.
 
{{Quotation |If the Church is "free" from the state, it's all good. I can immediately fit in this situation. But if the Church is to be [[political emancipation|emancipated]], then I must ask: By what means, in what way? A religious movement must be served religiously - otherwise it is a sham! Consequently, the emancipation must come about through martyrdom - bloody or bloodless. The price of purchase is the spiritual attitude. But those who wish to emancipate the Church by secular and worldly means (i.e. no martyrdom), they've introduced a conception of tolerance entirely consonant with that of the entire world, where tolerance equals indifference, and that is the most terrible offence against Christianity. ... the doctrine of the established Church, its organization, are both very good indeed. Oh, but then our lives: believe me, they are indeed wretched.|Søren Kierkegaard|Journals<ref name="Dru"/> (January 1851)}}
 
Attacking the incompetence and corruption of the Christian churches, Kierkegaard seemed to have anticipated philosophers like [[Friedrich Nietzsche|Nietzsche]] who would go on to criticize the Christian religion.
 
{{Quotation |I ask: what does it mean when we continue to behave as though all were as it should be, calling ourselves Christians according to the [[New Testament]], when the ideals of the New Testament have gone out of life? The tremendous disproportion which this state of affairs represents has, moreover, been perceived by many. They like to give it this turn: the human race has outgrown Christianity.|Søren Kierkegaard|Journals<ref name="Dru"/> ([[June 19]] [[1852]])}}
 
==Criticisms of Kierkegaard==
Some of Kierkegaard's famous philosophical critics in the 20th century include [[Theodor Adorno]] and [[Emmanuel Levinas]]. [[Atheist]]ic philosophers such as [[Jean-Paul Sartre]] and [[agnostic]] philosophers like [[Martin Heidegger]] mostly support Kierkegaard's philosophical views, but criticize and reject his religious views.
 
Adorno's take on Kierkegaard's philosophy has been less than faithful to the original intentions of Kierkegaard. At least one critic of Adorno considers his book ''Kierkegaard: Construction of the Aesthetic'' to be "the most irresponsible book ever written on Kierkegaard" because Adorno takes Kierkegaard's pseudonyms literally, and constructs an entire philosophy of Kierkegaard which makes him seem incoherent and unintelligible. This is like confusing [[William Shakespeare]] with [[Othello]] and [[Dostoevsky]] with [[Raskolnikov]].<ref>Westphal, Merold. ''A Reading of Kierkegaard's Concluding Unscientific Postscript'', Purdue University Press 1996, ISBN 1557530904</ref> Another reviewer mentions that "Adorno is [far away] from the more credible translations and interpretations of the Collected Works of Kierkegaard we have today".<ref name="Marcia" />
 
Levinas' main attack on Kierkegaard is focused on his ethical and religious stages, especially in ''[[Fear and Trembling]]''. Levinas criticizes the [[leap of faith]] by saying this suspension of the ethical and leap into the religious is a type of [[violence]].
 
{{Quotation |Kierkegaardian violence begins when existence is forced to abandon the ethical stage in order to embark on the religious stage, the domain of belief. But belief no longer sought external justification. Even internally, it combined communication and isolation, and hence violence and passion. That is the origin of the relegation of ethical phenomena to secondary status and the contempt of the ethical foundation of being which has led, through Nietzsche, to the amoralism of recent philosophies.|Emmanuel Levinas|Existence and Ethics, (1963)<ref>Lippit, John. ''Kierkegaard and Fear and Trembling'', Routledge 2003, ISBN 0415180473</ref>}}
 
Levinas points to the fact that it was God who first commanded Abraham to sacrifice Isaac and that it was an angel who commanded Abraham to stop. If Abraham was truly in the religious realm, he would not have listened to the angel to stop and should have continued to kill Isaac. "Transcending ethics" seems like a loophole to excuse would-be murders from their crime and thus is unacceptable.<ref name="Katz">Katz, Claire Elise. {{cite web | title=The Voice of God and the Face of the Other | work=Penn State University | url=http://etext.lib.virginia.edu/journals/tr/archive/volume10/Katz.html | accessdate=April 23 | accessyear=2006}}</ref>
 
On Kierkegaard's religious views, Sartre offers the usual argument against [[existence of God]]: If existence precedes essence, it follows from the meaning of the term sentient that a sentient being cannot be complete or perfect. In ''[[Being and Nothingness]]'', Sartre's phrasing is that God would be a ''pour-soi'' [a being-for-itself; a consciousness] who is also an ''en-soi'' [a being-in-itself; a thing]: which is a contradiction in terms.
 
Sartre agrees with Kierkegaard's analysis of Abraham undergoing anxiety (Sartre calls it anguish), but Sartre doesn't agree that God told him to do it. In his lecture, ''[[Existentialism is a Humanism]]'', he says:
 
{{Quotation |The man who lies in self-excuse, by saying "Everyone will not do it" must be ill at ease in his conscience, for the act of lying implies the universal value which it denies. By its very disguise his anguish reveals itself. This is the anguish that Kierkegaard called "the anguish of Abraham." You know the story: An angel commanded [[Abraham]] to sacrifice his son; and obedience was obligatory, if it really was an angel who had appeared and said, "Thou, Abraham, shalt sacrifice thy son." But anyone in such a case would wonder, first, whether it was indeed an angel and secondly, whether I am really Abraham. Where are the proofs? A certain mad woman who suffered from [[hallucination]]s said that people were telephoning to her, and giving her orders. The doctor asked, "But who is it that speaks to you?" She replied: "He says it is God." And what, indeed, could prove to her that it was God? If an angel appears to me, what is the proof that it is an angel; or, if I hear voices, who can prove that they proceed from heaven and not from hell, or from my own subconsciousness or some pathological condition? Who can prove that they are really addressed to me? |Jean-Paul Sartre|Existentialism is a Humanism<ref name="Sartrehum">Sartre, Jean-Paul. {{cite web | title=Existentialism is a Humanism | work=World Publishing Company | url=http://www.marxists.org/reference/archive/sartre/works/exist/sartre.htm | accessdate=April 23 | accessyear=2006}}</ref>}}
 
Kierkegaard would have said that this requirement for "proof that it is God" relies on reason alone, and Kierkegaard believes that faith in God transcends "reason alone" and belongs to the existential sphere of the individual who must take decisions that may influence his entire life and eternal salvation despite the uncertainty surrounding his concrete situation.-->
 
== Pengaruh dan penerimaan ==
[[Image:Søren-Kirkegaard-Statue.jpeg|thumb|Patung Søren Kierkegaard di Kopenhagen.]]
 
Karya-karya Kierkegaard baru tersedia luas beberapa dasawarsa setelah kematiannya. Pada tahun-tahun segera setelah meninggalnya, Gereja Negara Denmark, sebuah institusi penting di Denmark pada saat itu, menjauhi karya-karyanya dan menganjurkan orang-orang Denmark lainnya untuk melakukan hal yang sama. Selain itu, kurang dikenalnya bahasa Denmark, dibandingkan dengan [[bahasa Jerman]], [[bahasa Perancis|Perancis]], dan [[bahasa Inggris|Inggris]], membuat hampir tidak mungkin bagi Kierkegaard untuk mendapatkan pembaca-pembaca non-Denmark.
 
Akademikus pertama yang mengarahkan perhatian kepada Kierkegaard adalah sesama orang Denmark [[Georg Brandes]], yang menerbitkan dalam bahasa Jerman maupun Denmark. Brandes menyampaikan kuliah resminya yang pertama tentang Kierkegaard dan menolong memperkenalkan Kierkegaard ke seluruh [[Eropa]].<ref name="Brandes">{{cite web | title=Georg Brandes | work=Books and Writers | url=http://www.kirjasto.sci.fi/brandes.htm | accessdate=24 April|accessyear=2006}}</ref> Pada 1877, Brandes juga menerbitkan buku pertama tentang filsafat dan kehidupan Kierkegaard. Dramatis [[Henrik Ibsen]] menjadi tertarik terhadap Kierkegaard dan memperkenalkan karyanya ke seluruh [[Skandinavia]]. Sementara terjemahan-terjemahan independen dalam bahasa Jerman dari beberapa karya Kierkegaard mulai muncul pada 1870-an,<ref>Cappelorn, Niels J. ''Written Images'', Princeton University Press, 2003, ISBN 0691115559</ref> terjemahan-terjemahan akademis dalam bahasa Jerman dari seluruh karya Kierkegaard harus menunggu hingga 1910-an. Terjemahan-terjemahan ini dimungkinkan karena pengaruh Kierkegaard terhadap para pemikir dan penulis Jerman, Perancis, dan Inggris abad ke-20 mulai terasa.
 
Pada 1930-an, terjemahan akademis pertama dalam bahasa Inggris<ref>''Namun, sebuah terjemahan yang independen dalam bahasa Inggris dari cuplikan-cuplikan tulisan Kierkegaard dihasilkan pada 1923 oleh Lee Hollander, dan diterbitkan oleh Universitas Texas di Austin.''</ref>, oleh [[Alexander Dru]], [[David F. Swenson]], [[Douglas V. Steere]], dan [[Walter Lowrie (penerjemah)|Walter Lowrie]] muncul, di bawah usaha editorial dari editor [[Oxford University Press]], [[Charles Williams (penulis Britania)|Charles Williams]].<ref name="CambComp" /> Terjemahan akademis yang kedua dalam bahasa Inggris dan yang terdapat luas diterbitkan oleh Princeton University Press pada 1970-an, 1980-an, 1990-an, di bawah pengawasan Howard V. Hong dan Edna H. Hong. Terjemahan resmi ketiga, di bawah pengawasan [[Pusat Penelitian Søren Kierkegaard]], akan mencapai 55 jilid dan diharapkan akan selesai setelah 2009.<ref>{{cite web | title=Søren Kierkegaard Forskningscenteret | work=University of Copenhagen | url=http://www.sk.ku.dk/eng.asp | accessdate=21 Agustus | accessyear=2006}}</ref>
 
Banyak [[filsafat abad ke-20|filsuf abad ke-20]], baik yang teistik maupun yang ateistik, meminjam banyak konsep dari Kierkegaard, termasuk pemahaman tentang ''angst'' (kecemasan), keputusasaan, serta pentingnya individu. Sebagai seorang filsuf ia menjadi sangat termasyhur pada tahun 1930-an, sebagian besar karena naik daunnya gerakan eksistensialis yang menunjuk kepadanya sebagai seorang pendahulu, meskipun kini ia sendiri dipandang sebagai seorang pemikir yang sangat penting dan berpengaruh.<ref>Weston, Michael. ''Kierkegaard and Modern Continental Philosophy''. Routledge, 1994, ISBN 0415101204</ref> Para filsuf dan teolog yang dipengaruhi oleh Kierkegaard termasuk [[Karl Barth]], [[Simone de Beauvoir]], [[Martin Buber]], [[Rudolf Bultmann]], [[Albert Camus]], [[Martin Heidegger]], [[Abraham Joshua Heschel]], [[Karl Jaspers]], [[Gabriel Marcel]], [[Maurice Merleau-Ponty]], [[Franz Rosenzweig]], [[Jean-Paul Sartre]], [[Joseph Soloveitchik]], [[Paul Tillich]], [[Miguel de Unamuno]], [[Hans Urs von Balthasar]]. Anarkisme ilmiah [[Paul Feyerabend]] diilhami oleh gagasan Kierkegaard tentang subyektivitas sebagai kebenaran. [[Ludwig Wittgenstein]] sangat dipengaruhi dan harus mengakui keunggulan Kierkegaard,<ref name="Creegan" /> dan mengklaim bahwa "Betapapun juga, Kierkegaard jauh terlalu dalam bagi saya. <!--He bewilders me without working the good effects which he would in deeper souls"-->.<ref name="Creegan" /> [[Karl Popper]] merujuk kepada Kierkegaard sebagai "pembaharu besar dalam etika Kristen, yang memaparkan moralitas Kristen yang resmi pada zamannya sebagai kemnafikan yang anti-Kristen dan anti-kemanusiaan".<ref>Popper, Sir Karl R. ''The Open Society and Its Enemies Vol 2: Hegel and Marx''. Routledge, 2002, ISBN 0415290635</ref>
 
Para filsuf kontemporer seperti [[Emmanuel Lévinas]], [[Hans-Georg Gadamer]], [[Jacques Derrida]], [[Jürgen Habermas]], [[Alasdair MacIntyre]], dan [[Richard Rorty]], meskipun kadang-kadang sangat kritis, juga telah mengadaptasi beberapa pemikiran Kierkegaard.<ref name="Postmod">Matustik, Martin Joseph dan Merold Westphal (ed.). ''Kierkegaard in Post/Modernity'', Indiana University Press, 1995, ISBN 0253209676</ref><ref>MacIntyre, Alasdair. "Once More on Kierkegaard" dalam ''Kierkegaard after MacIntyre''. Open Court Publishing, 2001, ISBN 081269452X</ref><ref>Rorty, Richard. ''Contingency, Irony, and Solidarity''. Cambridge University Press, 1989, ISBN 0521367816</ref> [[Jerry Fodor]] pernah menulis bahwa Kierkegaard adalah "seorang empu dan jauh berada di luar liga tempat kami semua [para filsuf] bermain".<ref name="Fodor">Fodor, Jerry. {{cite web | title=Water's water everywhere | work=London Review of Books | url=http://www.lrb.co.uk/v26/n20/fodo01_.html | accessdate=23 April | accessyear=2006}}</ref>
 
Kierkegaard banyak sekali mempengaruhi literatur abad ke-20. Tokoh-tokoh yang sangat dipengaruhi oleh karya-karyanya termasuk [[Walker Percy]], [[W.H. Auden]], [[Franz Kafka]],<ref name="Kafka">McGee, Kyle. {{cite web | title=Fear and Trembling in the Penal Colony | work=Kafka Project | url=http://www.kafka.org/index.php?id=185,290,0,0,1,0 | accessdate=24 April|accessyear=2006}}</ref> [[David Lodge (pengarang)|David Lodge]], dan [[John Updike]].<ref name="Updike">Kierkegaard, Søren dengan Pengantar oleh John Updike. ''The Seducer's Diary'', Princeton University Press, 1997, ISBN 0691017379</ref>
 
Kierkegaard juga sangat berpengaruh terhadap [[psikologi]] dan ia daapt dianggap sebagai pendiri [[psikologi Kristen]]<ref>{{cite web | title=Society for Christian Psychology | work=Christian Psychology | url=http://www.christianpsych.org/ | accessdate=24 April|accessyear=2006}}</ref> dan [[psikologi eksistensial|psikologi]] dan [[terapi eksistensial]].<ref name="Ostenfeld" /> Para psikolog dan terapis eksistensialis (seringkalid isebut "humanistik") termasuk [[Ludwig Binswanger]], [[Victor Frankl]], [[Erich Fromm]], [[Carl Rogers]], dan [[Rollo May]]. May mendasarkan bukunya ''The Meaning of Anxiety'' (''Makna Kecemasan'') pada karya Kierkegaard ''Konsep tentang Kecemasan''. Karya [[sosiologi|sosiologis]] Kierkegaard ''Dua Zaman: Zaman Revolusi dan Masa Kini'' memberikan kritik yang menarik terhadap [[modernitas]].<ref name="LitRev" /> Kierkegaard juga dilihat sebagai pendahulu penting dari [[pasca-modern]]isme.<ref name="Postmod" />
 
Kierkegaard meramalkan bahwa setelah kematiannya ia akan terkenal, dan membayangkan bahwa karyanya akan dipelajari dan diteliti dengan intensif. Dalam jurnal-jurnalnya, ia menulis:
{{Quotation |Apa yang dibutuhkan zaman ini bukanlah seorang jenius sebab jenius sudah cukup banyak. Yang dibutuhkan adalah martir, yang rela taat hingga mati untuk mengajarkan manusia agar taat hingga mati. Apa yang dibutuhkan zaman ini adalah kebangkitan. Dan karena itu suatu hari kelak, bukan hanya tulisan-tulisan saya tetapi juga seluruh hidup saya, seluruh misteri yang membangkitkan tanda tanya tentang mesin ini akan dipelajari dan dipelajari terus. Saya tidak akan pernah melupakan bagaimana Tuhan menolong saya dan karena itu adalah harapan saya terakhir bahwa segala sesuatunya adalah untuk kemuliaan-Nya|Søren Kierkegaard|Journals<ref name="Dru"/> ([[20 November]] [[1847]])}}
 
== Bibliografi terpilih ==
[[Image:Fear Trembling Cover.jpg|thumb|''Takut dan Gentar'', salah satu karya Kierkegaard yang paling terkenal]]
''Untuk daftar lengkap bibliografinya, lihat [[Daftar karya Søren Kierkegaard]]''
* (1841) ''[[Konsep Ironi]]'' (''Om Begrebet Ironi med stadigt Hensyn til Socrates'')
* (1843) ''[[IniAntara/ItuAtau]]'' (''Enten - Eller'')
* (1843) ''[[Takut dan GentarGemetar]]'' (''Frygt og Bæven'')
* (1843) ''[[Repetisi (Kierkegaard)|Repetisi]]'' (''Gjentagelsen'')
* (1844) ''[[Fragmen Filsafat]]'' (''Philosophiske Smuler'')
* (1844) ''[[Konsep tentang Kecemasan]]'' (''Begrebet Angest'')
* (1845) ''[[Tahap-tahap Jalan Kehidupan]]'' (''Stadier paa Livets Vei'')
* (1846) ''[[Menyimpulkan Catatan Penutup Terakhir yang Tidak Ilmiah bagi Fragmen-fragmen Filsafat]]'' (''Afsluttende uvidenskabelig Efterskrift'')
* (1847) ''[[Wacana Membangun dalam Berbagai RohSemangat]]'' (''Opbyggelige Taler i forskjellig Aand'')
* (1847) ''[[Karya Cinta-karya Kasih]]'' (''Kjerlighedens Gjerninger'')
* (1848) ''[[Wacana Kristen]]'' (''Christelige Taler'')
* (1849) ''[[NestapaPenyakit Hingga Mati]]'' (''Sygdommen til Døden'')
* (1850) ''[[Praktik dalam Kekristenan]]'' (''Indøvelse i Christendom'')
 
== Catatan dan rujukanReferensi ==
 
=== Rujukan ===
{{Reflist}}
* [[Joakim Garff|Garff, Joakim]], 2005. ''Søren Kierkegaard: A Biography'', Princeton University Press. ISBN 069109165X
 
* [[Alastair Hannay|Hannay, Alastair]], 2003. ''Kierkegaard: A Biography'' (edisi baru). Cambridge University Press. ISBN 0521531810
== Catatan dan Referensi ==
* Hong, Howard V. dan Edna H., 2000. ''The Essential Kierkegaard''. Princeton University Press. ISBN 0691033099
=== Referensi ===
* MacDonald, William. [[Stanford Encyclopedia of Philosophy]]: [http://plato.stanford.edu/entries/kierkegaard/ Søren Kierkegaard.]
 
* [[Joakim Garff|Garff, Joakim]], 2005. ''Søren Kierkegaard: A Biography'', Princeton University Press. ISBN 0-691-09165-X
* [[Alastair Hannay|Hannay, Alastair]], 2003. ''Kierkegaard: A Biography'' (edisi baru). Cambridge University Press. ISBN 0-521-53181-0
* Hong, Howard V. dan Edna H., 2000. ''The Essential Kierkegaard''. Princeton University Press. ISBN 0-691-03309-9
* MacDonald, William. [[Stanford Encyclopedia of Philosophy]]: [http://plato.stanford.edu/entries/kierkegaard/ Søren Kierkegaard.]
* Storm, D. Anthony. "[http://www.sorenkierkegaard.org Commentary on Kierkegaard.]"
 
=== Catatan ===
{{Reflist}}
<div class="references-small">
<references />
</div>
 
== Bacaan lebih lanjut ==
Baris 233 ⟶ 88:
* [[Filsafat agama]]
 
=== Pranala luar ===
*[http://www.stolaf.edu/collections/kierkegaard/newsletter/ Søren Kierkegaard Newsletter] disunting oleh Gordon D. Marino
*[[Open Directory Project]]: [http://dmoz.org/Society/Philosophy/Philosophers/K/Kierkegaard,_S%c3%b8ren/ Søren Kierkegaard]
*[http://www.wabashcenter.wabash.edu/Internet/kierk.htm Wabash Center Internet Guide: Søren Kierkegaard]
*[http://sage.stolaf.edu/ Online Library Catalog at St. Olaf College; pilih '''Kierkegaard Library''' dari menu untuk mencari buku-buku dan artikel.]
*[http://kitoba.com/pedia/Kierkegaards%20Narrative.html Kierkegaard's Narrative]: An existential humanist plot outline
*[http://www.firstthings.com/ftissues/ft0410/articles/neuhaus.htm Kierkegaard untuk orang dewasa]
*[http://www.wsws.org/articles/2006/apr2006/kier-a17.shtml Mengenal Kierkegaard lebih dekat]
*[http://kierkegaardonline.blogspot.com Online Kierkegaard Links]
*[http://www.sorenkierkegaard.org D. Anthony Storm's Commentary on Kierkegaard]
 
* [http://www.stolaf.edu/collections/kierkegaard/newsletter/ Søren Kierkegaard Newsletter] disunting oleh Gordon D. Marino
{{Persondata
* [[Open Directory Project]]: [http://dmoz.org/Society/Philosophy/Philosophers/K/Kierkegaard,_S%c3%b8ren/ Søren Kierkegaard] {{Webarchive|url=https://web.archive.org/web/20070209202125/http://dmoz.org/Society/Philosophy/Philosophers/K/Kierkegaard,_S%c3%b8ren/ |date=2007-02-09 }}
|NAME=Kierkegaard, Søren
* [http://www.wabashcenter.wabash.edu/Internet/kierk.htm Wabash Center Internet Guide: Søren Kierkegaard] {{Webarchive|url=https://web.archive.org/web/20060828085345/http://www.wabashcenter.wabash.edu/Internet/kierk.htm |date=2006-08-28 }}
|ALTERNATIVE NAMES=Kierkegaard, Søren Aabye
* [http://sage.stolaf.edu/ Online Library Catalog at St. Olaf College; pilih '''Kierkegaard Library''' dari menu untuk mencari buku-buku dan artikel.] {{Webarchive|url=https://web.archive.org/web/20060902203254/http://sage.stolaf.edu/ |date=2006-09-02 }}
|SHORT DESCRIPTION=Filsuf Denmark
* [http://kitoba.com/pedia/Kierkegaards%20Narrative.html Kierkegaard's Narrative] {{Webarchive|url=https://web.archive.org/web/20070101015254/http://kitoba.com/pedia/Kierkegaards%2520Narrative.html |date=2007-01-01 }}: An existential humanist plot outline
|DATE OF BIRTH=[[5 Mei]] [[1813]]
* [http://www.firstthings.com/ftissues/ft0410/articles/neuhaus.htm Kierkegaard untuk orang dewasa]
|PLACE OF BIRTH=[[Kopenhagen]], [[Denmark]]
* [http://www.wsws.org/articles/2006/apr2006/kier-a17.shtml Mengenal Kierkegaard lebih dekat]
|DATE OF DEATH=[[11 November]] [[1855]]
* [http://kierkegaardonline.blogspot.com Online Kierkegaard Links]
|PLACE OF DEATH=[[Kopenhagen]], [[Denmark]]
* [http://www.sorenkierkegaard.org D. Anthony Storm's Commentary on Kierkegaard]
}}
 
{{lifetime|1813|1855|Kierkegaard, Søren}}
{{Link FA|da}}
 
{{Link FA|en}}
 
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[[ko:쇠렌 키르케고르]]
[[la:Severinus Kierkegaard]]
[[lb:Søren Kierkegaard]]
[[lt:Sorenas Kirkegoras]]
[[mk:Серен Кјеркегор]]
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[[uk:К'єркегор Сорен]]
[[zh:索倫·奧貝·克爾凱郭爾]]
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