Regarded as the father of Existentialism, SAren Kierkegaard transformed philosophy with his conviction that we must all create our own nature. In Fear and Trembling he argues that a true understanding of God can only be attained by making a personal ileap of faith.I This revised edition of the standard English translation of Fear and Trembling updates some of the more archaic language and presents this landmark philosophical work in modern American English.

The most accessible Kierkegaard reader ever “In a culture awash in religious silliness, Kierkegaard’s bracing metaphors expose our mediocrities and energize us with a clarified sense of what it means to follow Jesus.� –Eugene Peterson, author, Subversive Spirituality Provocations contains a little of everything from Kierkegaard’s prodigious output: his famously cantankerous (yet wryly humorous) attacks on what he calls the “mediocre shell� of conventional Christianity, his brilliantly pithy parables, his wise (and witty) sayings. Most significantly, it brings to a new generation a man whose writings pare away the fluff of modern spirituality to reveal the basics of the Christ-centered life: decisiveness, obedience, and recognition of the truth.

In "Spiritual Writings", renowned Oxford theologian George Pattison presents previously neglected Christian writings that will forever alter our understanding of the great philosopher Soren Kierkegaard. In fact, Pattison argues that the Kierkegaard known to the history of modern ideas is, in an important sense, not Kierkegaard at all. In philosophy and literature Kierkegaard is perceived as epitomizing existential angst, whilst in theology he is seen as expounding a radical form of Christianity based on a paradoxical and absurd faith that demands hatred of the world and the rejection of all forms of communal religion. However, both pictures rely on highly debatable interpretations of a relatively small selection of texts; there is much more to Kierkegaard than the image of the 'melancholy Dane' or the iconoclastic critic of established Christendom might suggest. Alongside the pseudonymous works for which he is best known - and which do indeed deal with such concepts as melancholy, anxiety, 'fear and trembling', paradox, the absurd, and despair - Kierkegaard also wrote many religious works, usually in the form of addresses, which he called 'upbuilding discourses' (which might, in English, be called 'devotional talks'). Taken as a whole, these writings offer something very different from the popular view. As "Spiritual Writings" shows, they embody a spirituality grounded in a firm sense of human life as a good gift of God. Kierkegaard calls on us to love God and, in loving God, to love life-quite concretely - and to love our own lives, even when they have become wretched or despairing.

'What does love fear? Limitation.'

Johannes stealthily pursues Cordelia through the streets of Copenhagen, and through an intricate, manipulative courtship contrives to possess her. Motivated not by love or sex but by sensation and experiment, he seeks to make the object of his desire desire him – and then to retreat. At once a captivating story and philosophical exploration of existence’s entanglements, The Seducer's Diary is also an excoriating reconstruction of Kierkegaard’s own romantic failures.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

‘He who loved himself became great in himself, and he who loved others became great through his devotion, but he who loved God became greater than all’

In Fear and Trembling Kierkegaard writing under the pseudonym Johannes de silentio expounds his personal view of religion through a discussion of the scene in Genesis, in which Abraham prepares to sacrifice his son at God’s command. Believing that Abraham’s unreserved obedience was the essential leap of faith needed to make a full commitment to his religion, Kierkegaard himself made great sacrifices in order to dedicate his life entirely to his philosophy and to God. The conviction he shows in this religious polemic – that a man can have an exceptional mission in life – informed all Kierkegaard’s later writings, and was also hugely influential for both Protestant theology and the existentialist movement.

Alastair Hannay’s introduction elucidates Kierkegaard’s philosophy and the ways in which it conflicted with more accepted contemporary views. This edition also includes detailed notes to complement this groundbreaking analysis of religion and a new chronology.

The first new translation of Kierkegaard's masterwork in a generation brings to vivid life this essential work of modern philosophy.

Brilliantly synthesizing human insights with Christian dogma, Søren Kierkegaard presented, in 1844, The Concept of Anxiety as a landmark "psychological deliberation," suggesting that our only hope in overcoming anxiety was not through "powder and pills" but by embracing it with open arms. While Kierkegaard's Danish prose is surprisingly rich, previous translations―the most recent in 1980―have marginalized the work with alternately florid or slavishly wooden language. With a vibrancy never seen before in English, Alastair Hannay, the world's foremost Kierkegaard scholar, has finally re-created its natural rhythm, eager that this overlooked classic will be revivified as the seminal work of existentialism and moral psychology that it is.

From The Concept of Anxiety:
"And no Grand Inquisitor has such frightful torments in readiness as has anxiety, and no secret agent knows as cunningly how to attack the suspect in his weakest moment, or to make so seductive the trap in which he will be snared; and no discerning judge understands how to examine, yes, exanimate the accused as does anxiety, which never lets him go, not in diversion, not in noise, not at work, not by day, not by night."

One of Soren Kierkegaard's most important writings, Works of Love is a profound examination of the human heart, in which the great philosopher conducts the reader into the inmost secrets of Love. "Deep within every man," Kierkegaard writes, "there lies the dread of being alone in the world, forgotten by God, overlooked among the household of millions upon millions." Love, for Kierkegaard, is one of the central aspects of existence; it saves us from isolation and unites us with one another and with God. This new edition of Works of Love features an original foreword by Kierkegaard scholar George Pattison.

An Unabridged Edition: Preface - Prelude - A Panegyric Upon Abraham - Preliminary Expectoration - Is There Such a Thing as a Teleological Suspension of the Ethical? - Is There Such a Thing as an Absolute Duty Toward God? - Was Abraham Ethically Defensible in Keeping Silent About His Purpose? - Epilogue

First published in 1849 under the pseudonym "Anti-Climacus," Soren Kierkegaard's The Sickness unto Death endures as a seminal text in the history of theology and moral philosophy, and an essential companion to his earlier works. Beginning with the biblical story of Lazarus, whom Jesus miraculously raised from the dead, Kierkegaard here presents his explication of despair as the "sickness unto death," that is, a sickness not of the body, but of the spirit, and thus, of the self. A dramatic "medical history" of the course of this sickness, The Sickness unto Death culminates, as all medical histories do, in a crisis, a turning point at which the self, the patient, either realises or abandons itself. Masterfully translated by Bruce H. Kirmmse, with his "historian's eye" and "craftsman's feel for the challenges of Kierkegaard's syntax" (Vanessa Parks Rumble), this trenchant, explosive inquiry into the human soul spares no one, not even its author.

Here is an engaging and enjoyable alternative to the more solemn introductions to Soren Kierkegaard that are currently available:"The Laughter is on My Side" entices us into Kierkegaard's way of looking at the world. Skillfully clearing a path to the heart of Kierkegaard's writings for those who may be unfamiliar with the great Danish thinker, Roger Poole and Henrik Stangerup rearrange some of his most pleasurable and most readable passages to form an entertaining "text-narrative"--not a selection in the ordinary sense but an innovating presentation that tells a new story. The book replaces the inaccessible Kierkegaard of philosophical legend with an ironic, witty, shrewdly observant writer, writing for the amusement of writing, and not for the grimmer satisfactions of instructing or upbraiding. Above all, the Kierkegaard revealed by Poole and Stangerup becomes, in the deepest sense, our contemporary.

Taking its title from the young Kierkegaard's nickname, "The Fork," the first section of the work is full of urbane and erotic materials and has much to say about his famous broken engagement to Regine Olsen. A section called "Women" will be of special interest to feminists, particularly the three discourses from the Symposium section of "Stages on Life's Way." "The Midnight Hour" presents Kierkegaard's most anguished and existential passages: "Do you not know there comes a midnight when everyone has to throw off his mask? Do you think you can slip away a little before midnight in order to avoid this?" Lastly, "1848:1984 presents Kierkegaarde as an incisive and relevant political thinker in a way that has never been attempted before.

This edition replaces the earlier translation by Walter Lowrie that appeared under the title "The Concept of Dread." Along with "The Sickness unto Death," the work reflects from a psychological point of view Soren Kierkegaard's longstanding concern with the Socratic maxim, "Know yourself." His ontological view of the self as a synthesis of body, soul, and spirit has influenced philosophers such as Heidegger and Sartre, theologians such as Jaspers and Tillich, and psychologists such as Rollo May.

In "The Concept of Anxiety," Kierkegaard describes the nature and forms of anxiety, placing the domain of anxiety within the mental-emotional states of human existence that precede the qualitative leap of faith to the spiritual state of Christianity. It is through anxiety that the self becomes aware of its dialectical relation between the finite and the infinite, the temporal and the eternal."

This volume contains a new translation, with a historical introduction by the translators, of two works written under the pseudonym Johannes Climacus. Through Climacus, Kierkegaard contrasts the paradoxes of Christianity with Greek and modern philosophical thinking. In "Philosophical Fragments" he begins with Greek Platonic philosophy, exploring the implications of venturing beyond the Socratic understanding of truth acquired through recollection to the Christian experience of acquiring truth through grace. Published in 1844 and not originally planned to appear under the pseudonym Climacus, the book varies in tone and substance from the other works so attributed, but it is dialectically related to them, as well as to the other pseudonymous writings.

The central issue of "Johannes Climacus" is doubt. Probably written between November 1842 and April 1843 but unfinished and published only posthumously, this book was described by Kierkegaard as an attack on modern speculative philosophy by "means of the melancholy irony, which did not consist in any single utterance on the part of Johannes Climacus but in his whole life. . . . Johannes does what we are told to do--he actually doubts everything--he suffers through all the pain of doing that, becomes cunning, almost acquires a bad conscience. When he has gone as far in that direction as he can go and wants to come back, he cannot do so. . . . Now he despairs, his life is wasted, his youth is spent in these deliberations. Life does not acquire any meaning for him, and all this is the fault of philosophy." A note by Kierkegaard suggests how he might have finished the work: "Doubt is conquered not by the system but by faith, just as it is faith that has brought doubt into the world ."