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An Introduction to Kierkegaard
The purposes of this book are very similar to Kierkegaard's own purposes, namely:
To help you think through the meaning and purpose of your life and what Christianity means today.
To reintroduce Christianity into a world that has largely forgotten what the word means.
To show the limitation of reason and modern philosophy.
Here, Peter Vardy makes Kierkegaard's often complex and difficult thinking accessible to a wide audience. He sketches a few of the central themes of Kierkegaard's thought and gives the reader a feeling for the way he approaches problems and some sense of the breadth of his work. This revised and expanded edition is an ideal introduction to Kierkegaard for both students and the general reader.
To help you think through the meaning and purpose of your life and what Christianity means today.
To reintroduce Christianity into a world that has largely forgotten what the word means.
To show the limitation of reason and modern philosophy.
Here, Peter Vardy makes Kierkegaard's often complex and difficult thinking accessible to a wide audience. He sketches a few of the central themes of Kierkegaard's thought and gives the reader a feeling for the way he approaches problems and some sense of the breadth of his work. This revised and expanded edition is an ideal introduction to Kierkegaard for both students and the general reader.
109 pages, Paperback
First published September 28, 1997
6 people are currently reading
80 people want to read
About the author
Peter Vardy
31 books9 followersDr. Peter Vardy (born 1945) is a British academic, philosopher, theologian and author. Since 1999 he has held the post of Vice Principal at Heythrop College, London.
Vardy was originally a chartered accountant before becoming an academic. He holds a Masters Degree in Theology (with distinction) and a Ph.D (on ‘The Concept of Eternity’) from King's College London and has lectured in Philosophy of Religion at King's and also at the Institute of Education, London on their Masters Degree in Education programme.
Vardy was originally a chartered accountant before becoming an academic. He holds a Masters Degree in Theology (with distinction) and a Ph.D (on ‘The Concept of Eternity’) from King's College London and has lectured in Philosophy of Religion at King's and also at the Institute of Education, London on their Masters Degree in Education programme.
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Displaying 1 - 21 of 21 reviews
March 19, 2020
Dry, and I struggled through it. I think I mostly was confused over why you would read this instead of Kirkegaard's own writing, which I do enjoy, or Bertrand Russell's sharp and humorous analyses, which have much more context and more points of interest. It wasn't terrible, just dull and a bit redundant I guess.
November 22, 2020
This was my first time reading about Kierkegaard. I picked this up from the library after hearing Joe Biden share the quote, "Faith sees best in the dark." I appreciated this summary of Kierkegaard's interpretation of Christianity and I am certainly interested to learn more about his line of thinking. As I haven't read other intros and do not have a pre-existing understanding of Kierkegaard, I can't attest to the accuracy of the book. Relatively approachable read though (some sections where I would lose focus), and since I am left wanting to learn more I think that's a sign of time well spent with this book.
January 1, 2020
I must admit that among philosophers that I have not tended to read much of the writings of the gloomy but alarmingly Nathanish philosopher Soren Kierkegaard. This book certainly does a good job at introducing the man and his thinking to an audience of readers that is at least somewhat interested in philosophy. If this subject is at all appealing to you, this book is a worthwhile one to read, not only because it is brief (although that helps) but also because it manages to convey something of the seriousness of Kierkegaard's thinking and gives someone a reason to read about him even if his fragmentary and not very systematic writing largely focused on generalizing universal truths and general abstractions from his own painful personal experience. Given that I am someone whose writing is similarly fragmentary and similarly personal, I found a lot to relate to here and can certainly view Kierkegaard with empathy, even if I do not view his life or his philosophy as entirely a success. Still, if you are the sort of person whose fierce wit and stern sense of right and wrong alienate you from the general population, you will find yourself reading about a kindred soul here.
This short book of just over 100 pages is divided into eleven short chapters. Beginning with a preface, abbreviations, and an introduction, the author then discusses Kierkegaard's life as being essential to understanding his philosophy (1). After that there is a discussion of the relationship between faith and reason (2) in Kierkegaard's thought as well as tricky nature of truth (3), views which are frequently misunderstood and misrepresented. After that the author spends some time talking about Kierkegaard's view of the aesthetic (4), ethical (5), and religious (6) states of being that people can find themselves in, as well as the thorny question of ethics and the relationship between God and man (7) that was all-important to him. The author then discusses the subjective truth of the God-relationship (8) as well as the works of love (9) that demonstrate that relationship. The author then looks at the implications of Kierkegaard's thought on the question of inter-religious dialogue, where sincere followers of different faiths may frequently find themselves more similar to each other than to insincere followers of their own faiths (10) as well as the unpleasant relationship between Kierkegaard and the church (13), after which the book ends with suggestions for further reading and an index.
Despite being a rather self-absorbed and almost solipsistic sort of philosopher in terms of his interests and focus, Kierkegaard is an important philosopher for the contemporary age, especially as a critic of the complacency of the contemporary church and the desire people have of using religion to push away vulnerability. Kierkegaard was properly a critic of the way that religion and corrupt governments tend to become entangled and if he was not exactly the most winsome of people, his understanding of the ethical life is something that can speak powerfully to our own choices and responsibilities. Unfortunately, the man himself was unable to commit to marrying a girl he had groomed from her early teenage years and thus attain the ethical life himself, and he died rather young and rather disastrously, unable to be on good terms with the Danish church and a subject of mockery among his fellow Danish citizens thanks to his waspish temper and frequent and public clashes with the press and religious authorities. Again, Kierkegaard is a philosopher it is easier to respect than he is a man who is easy to be liked, and even if we may not always appreciate the way he lived or the choices he made or the hostility with others that marked his days, his thinking does challenge us and sometimes we need a stiff challenge.
This short book of just over 100 pages is divided into eleven short chapters. Beginning with a preface, abbreviations, and an introduction, the author then discusses Kierkegaard's life as being essential to understanding his philosophy (1). After that there is a discussion of the relationship between faith and reason (2) in Kierkegaard's thought as well as tricky nature of truth (3), views which are frequently misunderstood and misrepresented. After that the author spends some time talking about Kierkegaard's view of the aesthetic (4), ethical (5), and religious (6) states of being that people can find themselves in, as well as the thorny question of ethics and the relationship between God and man (7) that was all-important to him. The author then discusses the subjective truth of the God-relationship (8) as well as the works of love (9) that demonstrate that relationship. The author then looks at the implications of Kierkegaard's thought on the question of inter-religious dialogue, where sincere followers of different faiths may frequently find themselves more similar to each other than to insincere followers of their own faiths (10) as well as the unpleasant relationship between Kierkegaard and the church (13), after which the book ends with suggestions for further reading and an index.
Despite being a rather self-absorbed and almost solipsistic sort of philosopher in terms of his interests and focus, Kierkegaard is an important philosopher for the contemporary age, especially as a critic of the complacency of the contemporary church and the desire people have of using religion to push away vulnerability. Kierkegaard was properly a critic of the way that religion and corrupt governments tend to become entangled and if he was not exactly the most winsome of people, his understanding of the ethical life is something that can speak powerfully to our own choices and responsibilities. Unfortunately, the man himself was unable to commit to marrying a girl he had groomed from her early teenage years and thus attain the ethical life himself, and he died rather young and rather disastrously, unable to be on good terms with the Danish church and a subject of mockery among his fellow Danish citizens thanks to his waspish temper and frequent and public clashes with the press and religious authorities. Again, Kierkegaard is a philosopher it is easier to respect than he is a man who is easy to be liked, and even if we may not always appreciate the way he lived or the choices he made or the hostility with others that marked his days, his thinking does challenge us and sometimes we need a stiff challenge.
March 10, 2018
This was my first introduction to Kierkegaard, and I don't seem to object to what he says, but I do about the author. The author builds many of his points on his unvalidated assumptions and misunderstandings. I stopped 50% in and I will likely learn more about Kierkegaard elsewhere.
Did the author not take a history class? That is myth and not what Columbus understood at all.
Yes he could have. Simply step down carefully with one foot. Proof in point -- he even throws sand on the bridge when he gets to the other side. No leap of faith required.
How did you get to this assertion? Every Kierkegaard quote up to this point has been an *if* statement; stated that if you are to be a Christian and believe in god you would have to follow a specific logic. Even seems to confirm that with a later statement "Kierkegaard recognized that the objective approach to truth has advantages, as it seems to have a security that is lacking in the subjective approach", with the subjective approach being that "there is no way of distinguishing someone who is effectively mad or deluded (like Don Quixote) from someone who has faith.".
That's the exact opposite of faith. Faith is the belief is something you cannot see, and belief in what you are told by a holy book. Putting the words in quotes doesn't change that.
That is the exact opposite of what occurred. Truman, in the movie, did in fact prove that it wasn't real and did escape.
"Christopher Columbus believed in the world being round and staked his life on it when he attempted to sail round a world which others considered to be flat."
"Columbus’ whole life was affected by his belief that the world was round and Kierkegaard’s point is that faith should have a similar, subjective impact."
Did the author not take a history class? That is myth and not what Columbus understood at all.
"In the film Indiana Jones and the Last Crusade ... He cannot test whether the bridge is there or not – he has to stake his whole life on his belief that the bridge exists though there is no guarantee that it does."
Yes he could have. Simply step down carefully with one foot. Proof in point -- he even throws sand on the bridge when he gets to the other side. No leap of faith required.
"Kierkegaard wishes to bring people to be silent, to cease to take refuge in language and instead to consider who they are before God."
How did you get to this assertion? Every Kierkegaard quote up to this point has been an *if* statement; stated that if you are to be a Christian and believe in god you would have to follow a specific logic. Even seems to confirm that with a later statement "Kierkegaard recognized that the objective approach to truth has advantages, as it seems to have a security that is lacking in the subjective approach", with the subjective approach being that "there is no way of distinguishing someone who is effectively mad or deluded (like Don Quixote) from someone who has faith.".
"Kierkegaard’s point is that the nature of Christian truth is such that unless we relate ourselves to it subjectively, we cannot ‘know’ it. One cannot be ‘told’; one has to come to ‘see’ for oneself."
That's the exact opposite of faith. Faith is the belief is something you cannot see, and belief in what you are told by a holy book. Putting the words in quotes doesn't change that.
"In the film The Truman Show ... For all we know, any one of us could be living like Truman – either we are or we are not – and we cannot prove that we are not.".
That is the exact opposite of what occurred. Truman, in the movie, did in fact prove that it wasn't real and did escape.
April 28, 2022
Dr. Vardy offers an excellent, highly readable exegesis of Kierkegaard’s religious philosophy – or dare I say, “proto-existentialism.” It is suitable for philosophy and seminary students as well as intelligent laypersons interested in approaching Kierkegaard’s deep, complex thoughts. I often recommend this book to my Western philosophy students who are particularly intrigued by Kierkegaard’s “reasoned” interpretation of the Incarnation as fundamental paradox and the ethical-religious struggle of Abraham, who took the ultimate “leap” as the paradigmatic “knight of faith.”
The book highlights the following: Chapter 1: Kierkegaard’s life; chapters 2-9 works and thoughts; chapters 10-11 post-Kierkegaard and his continued influence – I’ll have more to say about the importance of Ch. 11 below. Fundamental themes: Kierkegaard’s view of the relationship between faith and reason, nature of truth, traditional ethics in relation to the authentic religious life, three stages or modes of human life, and the oft-neglected role of “love” in Kierkegaard’s thought. Vardy does an excellent job distilling and presenting the essence of Kierkegaard’s vast and complex thought, offering concise interpretations of such issues as “despair,” which for Kierkegaard has multiple classifications and subdivisions. Importantly, the text avoids overly technical terminology, and where such language is necessary, vardy does an excellent job of providing clear, accessible definitions.
One aspect of the book that readers will appreciate is the subject of Chapter 10: “Inter-Religious Dialogue” which responds to the query, does Kierkegaard’s philosophy contribute to our understanding of inter-religious discourse? Vardy writes: “Kierkegaard’s approach to religion has a major contribution to make, albeit one that most scholars have not been aware of or developed” (93). The main focus of Kierkegaard’s work is the subjective relationship between human and God, exemplified through faith, and Vardy argues that this “Christian” relationship, as described and lived by Kierkegaard, might be related to religious lifestyles associated with Islam, Buddhism, or Hinduism. In essence, Vardy contends that certain aspects of Kierkegaard’s thinking has implications for understanding a renewed relationship to God that cuts across and, here is the radical claim, already permeates, albeit in an obscured and unexamined manner, other forms of religious thought and practice. Admittedly, this chapter’s argument is not developed in a detailed or significant manner, but it certainly provides us nourishing spiritual food for thought, for future scholarship.
NB: Dr. Vardy is a theologian, and so unlike what might be termed a “philosophical” (Continental) reading of Kierkegaard, the material is filtered through a decidedly “Christian” lens. So, the text highlights aspects of Kierkegaard’s thought that might be absent or underdeveloped in philosophical readings – which is to say, readers are encouraged to seek out other secondary readings of Kierkegaard. However, readers familiar with so-called religious existentialism, e.g., Paul Tillich and to a lesser degree, Don Cupitt, will recognize that Vardy’s intro reads like a unique, stand-alone work of “existential philosophy” that draws inspiration from Kierkegaard’s “religious” thought.
In conclusion: Vardy offers the reader an accessible, tightly organized, and well written introduction to Kierkegaard’s main themes, which includes a “suggested reading” list referencing both the original works of Kierkegaard and secondary scholarship. Readers – whether religious or not - will certainly draw inspiration from this book to pursue Kierkegaard’s vast and complex corpus, and when they do, they will be primed with the knowledge gleaned from Vardy’s solid scholarship.
Dr. James M. Magrini
College of Dupage
Philosophy and Religious Study Department
The book highlights the following: Chapter 1: Kierkegaard’s life; chapters 2-9 works and thoughts; chapters 10-11 post-Kierkegaard and his continued influence – I’ll have more to say about the importance of Ch. 11 below. Fundamental themes: Kierkegaard’s view of the relationship between faith and reason, nature of truth, traditional ethics in relation to the authentic religious life, three stages or modes of human life, and the oft-neglected role of “love” in Kierkegaard’s thought. Vardy does an excellent job distilling and presenting the essence of Kierkegaard’s vast and complex thought, offering concise interpretations of such issues as “despair,” which for Kierkegaard has multiple classifications and subdivisions. Importantly, the text avoids overly technical terminology, and where such language is necessary, vardy does an excellent job of providing clear, accessible definitions.
One aspect of the book that readers will appreciate is the subject of Chapter 10: “Inter-Religious Dialogue” which responds to the query, does Kierkegaard’s philosophy contribute to our understanding of inter-religious discourse? Vardy writes: “Kierkegaard’s approach to religion has a major contribution to make, albeit one that most scholars have not been aware of or developed” (93). The main focus of Kierkegaard’s work is the subjective relationship between human and God, exemplified through faith, and Vardy argues that this “Christian” relationship, as described and lived by Kierkegaard, might be related to religious lifestyles associated with Islam, Buddhism, or Hinduism. In essence, Vardy contends that certain aspects of Kierkegaard’s thinking has implications for understanding a renewed relationship to God that cuts across and, here is the radical claim, already permeates, albeit in an obscured and unexamined manner, other forms of religious thought and practice. Admittedly, this chapter’s argument is not developed in a detailed or significant manner, but it certainly provides us nourishing spiritual food for thought, for future scholarship.
NB: Dr. Vardy is a theologian, and so unlike what might be termed a “philosophical” (Continental) reading of Kierkegaard, the material is filtered through a decidedly “Christian” lens. So, the text highlights aspects of Kierkegaard’s thought that might be absent or underdeveloped in philosophical readings – which is to say, readers are encouraged to seek out other secondary readings of Kierkegaard. However, readers familiar with so-called religious existentialism, e.g., Paul Tillich and to a lesser degree, Don Cupitt, will recognize that Vardy’s intro reads like a unique, stand-alone work of “existential philosophy” that draws inspiration from Kierkegaard’s “religious” thought.
In conclusion: Vardy offers the reader an accessible, tightly organized, and well written introduction to Kierkegaard’s main themes, which includes a “suggested reading” list referencing both the original works of Kierkegaard and secondary scholarship. Readers – whether religious or not - will certainly draw inspiration from this book to pursue Kierkegaard’s vast and complex corpus, and when they do, they will be primed with the knowledge gleaned from Vardy’s solid scholarship.
Dr. James M. Magrini
College of Dupage
Philosophy and Religious Study Department
February 28, 2019
I think i fell in love with Kierkegaard. And Mr. Vardy did such a very good job explaining the gist of his idea that I really want to read his book, starting with Purity of Heart. I'm not sure if I will understand it, but I really want to try. Thank you Mr. Vardy!
I too am having disappointments of church organization (probably I should borrow Kierkegaard's jargon of Christendom), while proclaiming every week that I believe in One an Holy Church. Of course I say it with a disclaimer that that church is definitely not the one I am attending. Probably I will end up like him sitting outside every Sunday? Who knows...
I too am having disappointments of church organization (probably I should borrow Kierkegaard's jargon of Christendom), while proclaiming every week that I believe in One an Holy Church. Of course I say it with a disclaimer that that church is definitely not the one I am attending. Probably I will end up like him sitting outside every Sunday? Who knows...
June 23, 2017
Peter Vardy does an incredible job in succinctly explaining phrasing and teaching the reader about Kierkegaard's ideas and what he was trying to say. I 100% recommend for anyone who wants to start to read Kierkegaard's work. Written in plain English and each argument is backed up from quotes from Kierkegaard. He finishes the book by saying he hopes the reader reads more into Kierkegaard so that they may see if his arguments are true.
April 4, 2020
Short, to the point refresher on the basic ideas Kierkegaard postulated during his wild ride. Gets right to the meat of his arguments. For me the first half was all I needed, the second half gets into some nitty gritty details that I muddled through a little more than the first half when the main arguments were getting laid out.
I just always found Kierkegaard's leap of faith to be so interesting. That you can by reason come to the conclusion that reason is not enough. whoaaaaaa
I just always found Kierkegaard's leap of faith to be so interesting. That you can by reason come to the conclusion that reason is not enough. whoaaaaaa
May 27, 2017
I came across Kierkegaard by way of theologian/philosopher Peter Rollins. Or, more accurately, Rollins led to study existentialism, which led to me William Barrett's "Irrational Man," which led to me to the author's succinct, 25-page chapter on Kierkegaard.
Considering the limited space Barrett has to introduce the celebrated Dane, I don't blame him for simplifying many aspects of Kierkegaard's life and work. But I was left wanting more.
"An Introduction to Kierkegaard" is an appropriate next step if you're interested in Kierkegaard but don't feel appropriately oriented (or smart enough) to tackle the philosopher's work head-on. And the reader shouldn't feel at fault for being so overwhelmed--after all, Kierkegaard isn't a run-of-the-mill academic writer: he wrote under multiple pseudonyms, avoided linear treatises, loved parables, and never published a comprehensive work. Where does a reader begin?
Like Barrett, Vardy's primary purpose is to give the general reader, who has little or no background in philosophy, a stepping stone into the corpus of Kierkegaard's work. As he puts it on the final page, "This book has not set out to argue for or against Kierkegaard's enterprise--rather, it is concerned to make clear what his enterprise was so that you, the reader, can be motivated to read further and then decide for yourself whether or not he succeeds." (105)
The organization of the text is extremely helpful for a reader who wants to "read further" and study any of the specific strands of Kierkegaard's thought in more depth. Each chapter focuses on a different key idea in Kierkegaard's thought. By referring to and quoting from a few specific works in each chapter to support his argument, Vardy incidentally covers all of the author's major works as they're relevant to the given topic at hand. For example, Vardy extensively references "Fear and Trembling" in his chapter "Ethics and the relationship to God" and "Purity of Heart is to Will One Thing" in "The truth of the God-relationship." Which book is worth reading? More Kierkegaardian? Well, that seems beside the point. Where to begin depends on your desired destination.
One observation about Vardy's approach is that he keeps the religious dimensions of Kierkegaard's philosophy in center stage. Perhaps this is appropriate, but I could see some critics challenging the centrality of Kierkegaard's religious beliefs and prioritizing some other aspect of his work, such as "suffering," as the true foci of the author's writings. I also saw one reviewer who believed that Vardy's extrapolations in the "Inter-religious dialogue" were strained, implying that this chapter wasn't appropriate in a general introduction. "If Kierkegaard never spent much time writing about this topic," the reasoning goes, "then why is it worth discussing?"
I agree with Vardy's application of Kierkegaard's worldview to a modern context, but I can see how this chapter could be seen as giving inappropriate focus to peripheral theological issues. I can, however, still see this worth mentioning in light of the priority Vardy gives to religion throughout his work; it's fitting that he explores the contemporary implications of Kierkegaard's beliefs about what it means for a person--regardless of his or her religion--to have a relationship with God.
On a final note, Vardy does an excellent job explaining complex philosophical ideas with a minimal of five-syllable words and esoteric references. Instead, his writing is marked by concise phrasing, contemporary examples, brief (and readable) quotes, and keen attention to his general readership.
Well, now that I'm done with this review, I guess I'll read some Kierkegaard.
Well done, Mr. Vardy.
Considering the limited space Barrett has to introduce the celebrated Dane, I don't blame him for simplifying many aspects of Kierkegaard's life and work. But I was left wanting more.
"An Introduction to Kierkegaard" is an appropriate next step if you're interested in Kierkegaard but don't feel appropriately oriented (or smart enough) to tackle the philosopher's work head-on. And the reader shouldn't feel at fault for being so overwhelmed--after all, Kierkegaard isn't a run-of-the-mill academic writer: he wrote under multiple pseudonyms, avoided linear treatises, loved parables, and never published a comprehensive work. Where does a reader begin?
Like Barrett, Vardy's primary purpose is to give the general reader, who has little or no background in philosophy, a stepping stone into the corpus of Kierkegaard's work. As he puts it on the final page, "This book has not set out to argue for or against Kierkegaard's enterprise--rather, it is concerned to make clear what his enterprise was so that you, the reader, can be motivated to read further and then decide for yourself whether or not he succeeds." (105)
The organization of the text is extremely helpful for a reader who wants to "read further" and study any of the specific strands of Kierkegaard's thought in more depth. Each chapter focuses on a different key idea in Kierkegaard's thought. By referring to and quoting from a few specific works in each chapter to support his argument, Vardy incidentally covers all of the author's major works as they're relevant to the given topic at hand. For example, Vardy extensively references "Fear and Trembling" in his chapter "Ethics and the relationship to God" and "Purity of Heart is to Will One Thing" in "The truth of the God-relationship." Which book is worth reading? More Kierkegaardian? Well, that seems beside the point. Where to begin depends on your desired destination.
One observation about Vardy's approach is that he keeps the religious dimensions of Kierkegaard's philosophy in center stage. Perhaps this is appropriate, but I could see some critics challenging the centrality of Kierkegaard's religious beliefs and prioritizing some other aspect of his work, such as "suffering," as the true foci of the author's writings. I also saw one reviewer who believed that Vardy's extrapolations in the "Inter-religious dialogue" were strained, implying that this chapter wasn't appropriate in a general introduction. "If Kierkegaard never spent much time writing about this topic," the reasoning goes, "then why is it worth discussing?"
I agree with Vardy's application of Kierkegaard's worldview to a modern context, but I can see how this chapter could be seen as giving inappropriate focus to peripheral theological issues. I can, however, still see this worth mentioning in light of the priority Vardy gives to religion throughout his work; it's fitting that he explores the contemporary implications of Kierkegaard's beliefs about what it means for a person--regardless of his or her religion--to have a relationship with God.
On a final note, Vardy does an excellent job explaining complex philosophical ideas with a minimal of five-syllable words and esoteric references. Instead, his writing is marked by concise phrasing, contemporary examples, brief (and readable) quotes, and keen attention to his general readership.
Well, now that I'm done with this review, I guess I'll read some Kierkegaard.
Well done, Mr. Vardy.
February 3, 2017
This was an accessible and helpful summary of Kierkegaard's philosophy. Vandy does an excellent job of covering Kierkegaard's progression through his works, ultimately providing a comprehensive-yet-brief picture of Kierkegaard's arguments. Vandy's thorough coverage of the aesthetic, ethical, and religious man are supremely helpful and his expansive look at ethics, works, and love, particularly in relation to God, are helpfully simple without being simplistic. His time spent on love and relationships is particularly useful. He concludes his study by expanding on Kierkegaard's view towards the church and does a good job of conveying the clarity --or firmness, perhaps-- of Kierkegaard's view with nuance, which is helpful.
I read this book because I'm genuinely interested in existentialist philosophy, but mostly because I'm trying to make my Kierkegaard anthology A Kierkegaard Anthology from 13 years ago a little bit more accessible now...far removed as I am in time and thought from that college philosophy class. This book would be helpful to anyone interested in understanding Kierkegaard's beliefs and assertions better. It would probably be useful to anyone interested in thinking more about our relationships to each other, to God, and to society. Vandy does a fair and balanced job of presenting the concept of the solitary individual quite well -- and I believe the concept of the solitary individual and the beliefs deriving from that concept are relevant and useful, potentially even inspiring, today.
I read this book because I'm genuinely interested in existentialist philosophy, but mostly because I'm trying to make my Kierkegaard anthology A Kierkegaard Anthology from 13 years ago a little bit more accessible now...far removed as I am in time and thought from that college philosophy class. This book would be helpful to anyone interested in understanding Kierkegaard's beliefs and assertions better. It would probably be useful to anyone interested in thinking more about our relationships to each other, to God, and to society. Vandy does a fair and balanced job of presenting the concept of the solitary individual quite well -- and I believe the concept of the solitary individual and the beliefs deriving from that concept are relevant and useful, potentially even inspiring, today.
November 25, 2014
I read this book alongside The Cambridge Companion to Kierkegaard - an interesting comparison I'd recommend trying. However, in comparison to other works I've read (Caputo, Evans, etc.) that exposit Kierkegaard's thought, this introduction by Peter Vardy isn't scholarly in the critical sense that it examines with great detail (such as C. Stephen Evans' introductory work) K.'s thought, but is nonetheless a faithful introduction to a proper reading of Kierkegaard (e.g., takes note of K.'s hermenuetic "wish" to read through the lens of his pseudonyms, identifies K. as a realist as well as an inclusivist, etc.). The book is relatively short (just over 100 pages) and expounds upon crucial themes (e.g., faith/reason, the self, "to will one thing," teleological suspension of the ethical, etc.) in K.'s thought with straightforward clarity. In terms of a simple introduction to K., I would definitely recommend this work by Vardy to those interested in getting to know Kierkegaard with little understanding to start with.
April 9, 2014
Kierkegaard believed that the Christian faith was not merely compliance with creedal formulations, or participation in church services, sacraments, or baptism. Christianity is about having absolute faith in God, the wholly other who came to earth in the flesh (something which is an Absolute Paradox and cannot be proven or disproven), and staking one's entire life on this confession, placing God at the center of one's life. It is an inward and subjective matter.
The incarnation is an offense to reason. It must be believed on the basis of faith. Therefore, faith, on Kierkegaard's account, is not compatible with epistemic assurance or certainty. Faith requires risk. And it is precisely this risk that Kierkegaard considered to be true religious faith. Karl Barth voiced his indebtedness to Kierkegaard in some of his writings. Kierkegaard is today known as the Father of existentialism, but he is also one of the first dialectical theologians.
The incarnation is an offense to reason. It must be believed on the basis of faith. Therefore, faith, on Kierkegaard's account, is not compatible with epistemic assurance or certainty. Faith requires risk. And it is precisely this risk that Kierkegaard considered to be true religious faith. Karl Barth voiced his indebtedness to Kierkegaard in some of his writings. Kierkegaard is today known as the Father of existentialism, but he is also one of the first dialectical theologians.
June 20, 2016
This short work is an interesting and very readable introduction to Kierkegaard's writings. It leaves a bit to be desired with the attempt at maintaining brevity, and while I occasionally felt as though Vardy had lapsed into arguing for Kierkegaard's arguments rather than simply presenting the arguments, I enjoyed it as a whole.
February 6, 2016
A great little book that introduces you to an intriguing mind. I am next reading "Purity of Heart is to Will One Thing" by Kierkegaard and thought I should learn a bit about him before I jump in. This book hit is goal perfectly and made me thirsty for more Kiekegaard.
May 30, 2011
Seemed to me a very good introduction to a complex thinker. Could perhaps have helped to have a section detailing Kierkegaard's influence on other great philosophers and philosophical movements.
April 26, 2012
Good introduction by Vardy. Good overall view of the thoughts of Kierkegaard and how they relate to his texts.
May 18, 2015
Gave me some better insight into Kierkegaard's work. I'd recommend this for those wanting to figure out what the. Ig deal is about Kierkegaard, and I think he's a pretty big deal.
June 21, 2017
(membaca versi terjemahan Penerbit Kanisius [2001] dari buku Kierkegaard - Peter Vardy [1996] yg diterbitkan oleh Harper Collins Religious, London)
January 27, 2018
این کتاب را با شرح دکتر سروش دباغ خواندم و از آن بهره ها بردم.
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March 25, 2017Good broad summary of Kierkegaard through the interpretive lens of Vardy.
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