By Julia Watkin

The A to Z of Kierkegaard's Philosophy presents a contextual creation to Kierkegaard's nineteenth century global of Copenhagen, a chronology of occasions and key figures in his lifestyles, in addition to definitions of the most important structures of his thought-theology, existentialism, literature, and psychology. The huge bibliographical part covers secondary literature and digital fabrics of support to researchers. The appendix contains designated details on his writings, besides an inventory of his pseudonyms.

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Extra info for A to Z of Kierkegaard's Philosophy (The A to Z Series, Volume 157)

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His argument focuses on a common misunderstanding of the function of language, but the overarching concern of his work is with the catastrophic consequences of that error, in particular, the onset of nihilism, which Nietzsche sees as threatening to engulf modern culture. Nietzsche repeatedly writes of modernity as the epoch when the 'highest values devalue themselves,' in other words, the moment when the necessary illusions of truth and language are revealed as such, and modern culture is faced with a lapse into absolute unbelief, or nihilism.

Where is it moving now? Where are we moving? . Are we not straying as through an infinite nothing? ' (GS § 12^). Nihilism emerges when the false promises held out by metaphysics reveal themselves to be empty and unsustainable. It is the moment when, to quote Nietzsche's well-known diagnosis, 'the highest values devalue themselves' (WP §2). In a further note from early 1888 Nietzsche writes that 'Nihilism as a psychological state is reached . . when one has posited a totality, a systematisation, even an organisation in and beneath all events, such that the soul which thirsts after admiration and reverence wallows in the idea of some highest form of domination and administration' (WP § 12).

This is not to suggest merely that the complexity of the world is such as never to be exhausted by interpretative theories. 35 Mention of the plurality of interpretations introduces Nietzsche's perspectivism and with it also touches the second question which I claimed requires asking. Namely, if interpretation constitutes the object, is it possible to speak meaningfully of better or worse interpretations? What are the criteria for judging competing or conflicting interpretations? In answering this question I shall make my boldest claims as to the proximity of Hegel to Nietzsche.

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