Kierkegaard’s Influence on Continental Philosophy: Subjectivity and Beyond
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Introduction
Søren Kierkegaard’s philosophy marked a radical departure from the prevailing Hegelian idealism of his time, which emphasized the primacy of reason and the unfolding of history toward a grand, unified truth.[1]. In contrast, Kierkegaard sought to reorient philosophy towards the individual’s subjective experience, arguing that the most essential truths are those that are passionately embraced and lived out by the individual rather than those that are simply understood abstractly or objectively.[2]. Kierkegaard’s magnum opus, “Concluding Unscientific Postscript to Philosophical Fragments” (1846), is a sustained critique of Hegelian systematic philosophy and a defense of the subjective, existential nature of truth.[3]. In this work, Kierkegaard, writing under the pseudonym Johannes Climacus, argues that the objective, rational approach to truth championed by Hegel fails to capture the essential nature of human existence, which is characterized by uncertainty, anxiety, and the need for personal commitment and decision-making.
For Kierkegaard, the key to understanding the human condition lies not in abstract philosophical systems but in the concrete, lived experience of the individual. He emphasizes the importance of subjective truth, which he defines as a truth that is appropriated and internalized by the individual through a passionate, inward commitment.[4]. This notion of subjective truth is closely tied to Kierkegaard’s concept of the “leap of faith,” which refers to the individual’s willingness to embrace and commit to a belief or way of life, even in the absence of objective certainty or rational justification.[5]. Kierkegaard’s emphasis on subjectivity and the leap of faith laid the groundwork for the development of existentialism. This philosophical movement emerged in the early 20th century and sought to explore the nature of human existence in a world devoid of inherent meaning or purpose. Existentialist thinkers such as Jean-Paul Sartre and Martin Heidegger drew heavily on Kierkegaard’s ideas, particularly his notion of the individual as a free, responsible agent who must create meaning and value through their own choices and actions.[6].
In addition to its influence on existentialism, Kierkegaard’s thought also anticipated many key themes and concerns of post-structuralism and postmodernism. His critique of Hegelian systematic thinking and his emphasis on the subjective, irrational aspects of human experience foreshadowed the post-structuralist rejection of grand narratives and the post-modern skepticism towards objective truth. While not directly influenced by Kierkegaard, thinkers such as Jacques Derrida and Michel Foucault echoed many of his ideas in their own critiques of Western metaphysics and epistemology. Finally, Søren Kierkegaard’s philosophy signifies a significant turning point in the development of Western thinking by pointing to a new focus on the subjective, existential aspect of human experience rather than the previous abstract, logical systems. His theories of subjective truth, the leap of faith, and the criticism of Hegelian idealism shaped postmodernism, post-structuralism, and existentialism and still significantly impacted modern Continental philosophy. For anybody trying to comprehend the intellectual currents of the present day, Kierkegaard’s ideas are thus still a necessary starting point.
Kierkegaard’s notion of radical subjectivity
Fundamental to Kierkegaard’s philosophy is the idea of subjective truth, which he believes to be necessary for a person to exist and have a connection with God[7]. In “Concluding Unscientific Postscript,” Kierkegaard contends that objective reality is insufficient for issues of religion and human life. He argues that rather than just being comprehended intellectually, the most significant facts are those that a person passionately appropriates. The connection of a person with God perfectly illustrates the significance of subjective truth for Kierkegaard. He contends that faith is a strong will to believe in the face of doubt rather than an objective assurance.[8]. This dedication calls for what Kierkegaard calls a “leap of faith,” or voluntarily adopting ideas that are neither entirely logical nor verifiable. The leap of faith is a deeply personal, subjective experience that involves the individual’s whole being and cannot be reduced to mere intellectual assent to a set of propositions. Kierkegaard’s emphasis on passionate commitment and the leap of faith contributes to his notion of radical subjectivity. For him, the self is not a static, objectively definable entity but rather a dynamic process of becoming through the choices and commitments one makes. The individual must confront the anxieties and uncertainties of existence and take responsibility for shaping their life through decisive action. This view of the self as a product of subjective experience and choice challenges traditional notions of the stable, rational subject and anticipates later post-structuralist and post-modern critiques of the self[9].
Kierkegaard’s critique of Hegelian philosophy
Kierkegaard’s notion of radical subjectivity is closely tied to his critique of Hegelian philosophy, which dominated intellectual life in 19th-century Europe. Hegel’s system sought to provide a comprehensive, rational account of reality, in which individual existence was subsumed under the more significant movements of history and the Absolute Spirit.[10]. Kierkegaard, however, saw this abstract, systematic approach as a threat to the concrete, lived experience of the individual. In “Concluding Unscientific Postscript,” Kierkegaard contends that Hegel’s focus on objective, universal truth ignores the subjective aspect of human experience. He argues that the significance of personal decision, passion, and dedication in forming a life is ignored by the Hegelian philosophy because of its emphasis on the logical development of history.[11]. For Kierkegaard, the depth and complexity of each person’s subjective experience are beyond Hegelian philosophy’s impersonal, abstract categories. Kierkegaard’s criticism of Hegelian philosophy fits with the more giant Continental thought tendency of de-centering the ego. By challenging the idea of a stable, rational subject that can be fully understood through objective, systematic inquiry, Kierkegaard opens the door for later thinkers to question traditional notions of the self. His emphasis on human existence’s subjective, irrational aspects anticipates the post-structuralist and post-modern critiques of the Cartesian subject as a transparent, self-aware entity.[12]. Moreover, Kierkegaard’s opposition to Hegel’s abstract system foreshadows the post-modern skepticism towards grand narratives and totalizing theories that claim to provide a comprehensive account of reality. By privileging the individual’s subjective experience over universal, objective truth claims, Kierkegaard lays the groundwork for later thinkers to challenge the hegemony of Western metaphysics and epistemology.
The influence of Kierkegaard’s thought on post-structuralist and post-modern thinkers
Kierkegaard’s ideas on subjectivity and his critique of systematic thinking have had a profound impact on later Continental philosophers, particularly those associated with post-structuralism and postmodernism.[13]. Kierkegaard’s emphasis on the individual’s subjective experience and his opposition to Hegelian philosophy anticipated the post-structuralist critique of the stable, rational subject and the post-modern skepticism toward grand narratives.[14]. One of the critical figures influenced by Kierkegaard’s thought is Jean-Paul Sartre, the French existentialist philosopher. Sartre’s notion of “existence preceding essence” echoes Kierkegaard’s idea that the self is not a fixed, predetermined entity but a product of the individual’s choices and actions. Like Kierkegaard, Sartre emphasizes the importance of subjective experience and the individual’s responsibility for shaping their existence through authentic, committed choices.[15]. Another thinker who draws on Kierkegaard’s ideas is Jacques Derrida, the French post-structuralist philosopher. Derrida’s concept of “différance,” which highlights the unstable, deferred nature of meaning in language, bears a striking resemblance to Kierkegaard’s view of the self as a dynamic, unfinished process[16]Just as Kierkegaard challenges the idea of a fixed, objectively definable self, Derrida questions the notion of a stable, self-present subject that language can fully capture.
Michel Foucault, another critical figure in post-structuralist thought, also echoes Kierkegaard’s critique of systematic thinking and his emphasis on the subjective dimension of human existence. Foucault’s genealogical approach to the study of power and knowledge rejects the idea of universal, objective truths and instead focuses on the contingent, historically situated nature of discourse and subjectivity.[17]. Like Kierkegaard, Foucault challenges the hegemony of Western metaphysics and epistemology, revealing how the subject is constituted through the interplay of power relations and discursive practices. The influence of Kierkegaard’s thought can also be seen in the work of post-modern philosophers such as Jean-François Lyotard and Gianni Vattimo. Lyotard’s critique of meta-narratives, which he sees as totalizing explanations of reality that suppress difference and plurality, echoes Kierkegaard’s opposition to Hegelian systematic thinking. Similarly, Vatti mo’s notion of “weak thought,” which embraces the fragmentation and uncertainty of post-modern existence, resonates with Kierkegaard’s emphasis on the subjective, irrational aspects of human experience.[18].
Critical assessment of Kierkegaard’s contribution
Scholars and philosophers have celebrated and criticized Kierkegaard’s emphasis on subjective truth and the individual’s passionate commitment to faith. On the one hand, his approach offers a powerful critique of the limitations of purely objective, rational thinking in matters of personal existence and meaning. Kierkegaard argues that the most important truths cannot be grasped through abstract reasoning alone but rather deeply felt and internalized by the individual through existential appropriation.[19]. This emphasis on subjective truth and the leap of faith highlights the importance of embracing uncertainty and taking responsibility for one’s beliefs and actions, even without absolute certainty or rational justification. For Kierkegaard, the key to living an authentic, meaningful life lies not in pursuing objective knowledge or adherence to universal moral principles but in the individual’s willingness to confront the paradoxes and uncertainties of existence and make a passionate, inward commitment to a particular way of life.[20]. Moreover, Kierkegaard’s opposition to Hegelian systematic thinking has been widely influential in opening up new avenues for philosophical inquiry that challenge traditional notions of the self and truth. By emphasizing the subjective, irrational aspects of human existence, Kierkegaard has paved the way for later thinkers such as Sartre, Heidegger, and Derrida to question the hegemony of Western metaphysics and epistemology and to explore alternative ways of understanding the human condition.
Critics and limits exist in Kierkegaard’s method. His emphasis on subjective reality and personal experience runs the danger of devolving into relativism or irrationalism, according to some academics, in which all ideas and deeds are equally legitimate as long as the individual fervently holds them. Establishing any common foundation for discussion or making meaningful conclusions regarding the legitimacy of various ideas and acts becomes challenging if the truth is fundamentally subjective and depends on personal commitment.[21]. Essential issues about Kierkegaard’s limitations and the need for some kind of objective or intersubjective standards for assessing truth claims are brought up by this criticism. Although Kierkegaard is correct to stress the need for subjective involvement and individual dedication in existential issues, one may counter that he goes too far in completely discounting the function of reason and objectivity. Moreover, some academics doubt the veracity and justice of Kierkegaard’s criticism of Hegelian philosophy. Though some observers contend that Kierkegaard may have oversimplified or misinterpreted certain parts of Hegel’s theory, he is often acknowledged with offering a withering criticism of Hegel’s abstract, systematic thinking.[22]. For instance, contrary to what Kierkegaard sometimes appears to imply, Hegel’s system—while thorough and abstract—does not permanently exclude the significance of personal experience and subjectivity. Kierkegaard’s contributions to Continental philosophy are still significant and influential. Generations of thinkers have been motivated to examine the complexity and paradoxes of the human condition by his emphasis on subjective truth, the leap of faith, and the criticism of systematic thinking, which has created new opportunities for comprehending the nature of the self and the purpose of existence. His method challenges the prevailing presumptions of Western philosophy and calls for a more genuine, involved kind of existential contemplation, even if it may not give a completely or unproblematic explanation of reality and subjectivity.
Conclusion
Søren Kierkegaard’s philosophy is still an essential part of the history of Continental thought because it challenges the standard ideas of his time and lays the groundwork for existentialist, post-structuralism, and postmodernism. His focus on subjective truth, the leap of faith, and criticism of Hegelian structured thought have significantly impacted thinkers who came after him. It has made them rethink traditional ideas about the self, truth, and life. Kierkegaard has impacted many philosophers, from the existentialists Sartre and Heidegger to the post-structuralists Derrida and Foucault. His ideas have opened up new ways to look into the complexities and uncertainties of human experience and called into question the Western way of thinking based on reasoning and objectivity. As well as strongly criticizing his time’s structured and abstract theories, Kierkegaard has stressed the importance of personal participation, dedication, and being open to doubt.
As illustrated, Kierkegaard’s technique has limitations and adversaries. Some have questioned whether his criticism of Hegelian thought was fair and proper. In contrast, others have said that his focus on subjective truth and human experience could lead to relativism or irrationalism. These criticisms show that Kierkegaard’s efforts need to be looked at reasonably and thoroughly considering the pros and cons of his theory and its place in the larger framework of Continental thought. Even with these problems, Kierkegaard’s works are without a doubt essential. His thoughts on the nature of subjectivity, faith, and the limits of orderly thought are still helpful for today’s readers, and they offer a rich and thought-provoking way to explore the most fundamental philosophical questions of life. It seems more important than ever for people to have a passionate, honest relationship with the world and to accept their duty and commitment. This is especially true in a society that is becoming increasingly unsure and fragmented and where traditional stories and beliefs are falling apart. Aside from thinkers, Kierkegaard’s ideas are also crucial to preachers, artists, and culture critics. His ideas have affected everything from movies by Bergman and Tarkovsky to books by Dostoevsky and Kafka. This widespread impact on culture shows that Kierkegaard’s ideas are still solid and useful, able to address the most fundamental problems and dreams of the human spirit in all times and places.
Ultimately, Søren Kierkegaard left an essential and long-lasting gift: his contributions to Continental philosophy. These still inspire and push us today. By linking with his thought, we are asked to face the most critical issues of human life, accept the possibilities and ambiguities of that life, and shape our lives through passionate, authentic interactions with the outside world. In this way, Kierkegaard’s philosophy is more than just a piece of history; it is a living call to explore the depths of our being and find meaning and purpose in a world that often seems confusing and disconnected. In this complex and complicated time, Kierkegaard’s writings help us remember how crucial personal commitment is, how powerful subjective truth can be, and how endless the human spirit is.
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[1] Daniel W Conway and K E Gover, Søren Kierkeg?Rd. 3: Critical Assessments of Leading Philosophers: Philosophy of Religion: Kierkeg?Rd Contra Contemporary Christendom (London: Routledge, 2002).
[2] Merigala Gabriel, Subjectivity and Religious Truth in the Philosophy of Søren Kierkegaard (Macon, Ga.: Mercer University Press, 2010).
[3] Søren Kierkegaard, Howard Vincent Hong, and Edna Hatlestad Hong, Concluding Unscientific Postscript to Philosophical Fragments (Princeton (N.J.): Princeton University Press, 1992).
[4] David West, An Introduction to Continental Philosophy (Cambridge England; Cambridge, Ma: Polity Press, 1996).
[5] Jon Stewart, The Unity of Content and Form in Philosophical Writing (A&C Black, 2013).
[6] David West, An Introduction to Continental Philosophy (Cambridge England; Cambridge, Ma: Polity Press, 1996).
[7] Richard Schacht, ‘Kierkegaard on “Truth Is Subjectivity” and “the Leap of Faith,”‘ Canadian Journal of Philosophy, 2.3 (1973), 297–313 <https://www.jstor.org/stable/40230394>.
[8] ‘On Kierkegaard’s Notion of Subjectivity,’ Real Pants, 2017 <https://realpants.com/kierkegaards-notion-subjectivity/> [accessed 2 May 2024].
[9] William McDonald, ‘Søren Kierkegaard (Stanford Encyclopedia of Philosophy),’ Stanford.edu, 2023 <https://plato.stanford.edu/entries/kierkegaard/>.
[10] Merold Westphal, Kierkegaard’s Critique of Reason and Society (Penn State Press, 2010).
[11] Niels Thulstrup, Kierkegaard’s Relation to Hegel (Princeton University Press, 2014).
[12] George Pattison, Kierkegaard and the Crisis of Faith: An Introduction to His Thought (Eugene, Oregon: Wipf & Stock, 2013).
[13] Sylvia Walsh, ‘Kierkegaard and Postmodernism,’ ed. by Sylviane Agacinski and others, International Journal for Philosophy of Religion, 29.2 (1991), 113–22 <https://www.jstor.org/stable/40036655> [accessed 2 May 2024].
[14] David West, Continental Philosophy (Cambridge: Polity, 2011).
[15] Steven Shakespeare, ‘Kierkegaard and Postmodernism (Draft Essay for the Oxford Handbook of Kierkegaard)’, The Oxford Handbook of Kierkegaard, 2013 <https://www.academia.edu/3595357/Kierkegaard_and_Postmodernism_draft_essay_for_The_Oxford_Handbook_of_Kierkegaard_> [accessed 2 May 2024].
[16] Samuel C. Wheeler III, ‘Derrida’s Differance and Plato’s Different’, Philosophy and Phenomenological Research, 59.4 (1999), 999 <https://doi.org/10.2307/2653566>.
[17] Diana Taylor, Michel Foucault (Hoboken: Taylor and Francis, 2014).
[18] Gianni Vattimo, Pier Aldo Rovatti, and Peter Carravetta, Weak Thought (Albany: State University Of New York Press, 2012).
[19] Merold Westphal, ‘Søren Kierkegaard | Danish Philosopher’, Encyclopædia Britannica, 2019 <https://www.britannica.com/biography/Soren-Kierkegaard>.
[20] Mohammad Mehdi Ardebili, ‘Critical Review of Kierkegaard’s Conceptual Elements through His Critique of Hegelian Philosophical System’, Journal of Philosophical Investigations, 10.19 (2016), 23–43 <https://doaj.org/article/c3482498d3e94d96902dc297fa7dcb08> [accessed 2 May 2024].
[21] Chris Jakway, A Kierkegaardian Understanding of Self and Society: A Kierkegaardian Understanding of Self and Society: An Existential Sociology Existential Sociology, 1998 <https://scholarworks.wmich.edu/cgi/viewcontent.cgi?article=2568&context=dissertations>.
[22] Eric Nelson, Religious Crisis, Ethical Life, and Kierkegaard’s Critique of Christendom <https://philarchive.org/archive/NELRCE> [accessed 8 October 2023].