A life of collisions
Kierkegaard’s life has been called uneventful, but it was hardly that. The story of his life is a drama in four overlapping acts, each with its own distinctive crisis or “collision,” as he often referred to these events. His father, Michael Pedersen Kierkegaard, was a prosperous but retired businessman who devoted the later years of his life to raising his children. He was a man of deep but gloomy and guilt-ridden piety who was haunted by the memory of having once cursed God as a boy and of having begun his family by getting his maid pregnant?and then marrying her?shortly after the death of his first wife. His domineering presence stimulated young Søren’s imaginative and
intellectual
gifts but, as his son would later bear witness, made a normal childhood impossible.
Kierkegaard enrolled at the University of Copenhagen in 1830 but did not complete his studies until 1841. Like the German philosopher
Georg Wilhelm Friedrich Hegel
(1770?1831), whose system he would severely criticize, Kierkegaard entered university in order to study theology but devoted himself to literature and
philosophy
instead. His
thinking
during this period is revealed in an 1835 journal entry, which is often cited as containing the germ of his later work:
The thing is to find a truth which is true for me, to find the
idea
for which I can live and die.…What is truth but to live for an idea?
While a student at the university, Kierkegaard explored the literary figures of
Don Juan
, the
wandering Jew
, and especially
Faust
, looking for
existential
models for his own life.
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The first collision occurred during his student days: he became estranged both from his father and from the faith in which he had been brought up, and he moved out of the family home. But by 1838, just before his father’s death, he was
reconciled
both to his father and to the Christian faith; the latter became the idea for which he would live and die. Despite his reference to an experience of “indescribable joy” in May of that year, it should not be assumed that his conversion was instantaneous. On the one hand, he often seemed to be moving away from the faith of his father and back toward it at virtually the same time. On the other hand, he often stressed that conversion is a long process. He saw becoming a Christian as the task of a lifetime. Accordingly, he decided to publish
Sygdommen til døden
(1849;
Sickness unto Death
) under a pseudonym (as he had
done
with several previous works), lest anyone think he lived up to the ideal he there presented; likewise, the pseudonymous authors of his other works often denied that they possessed the faith they talked about. Although in the last year of his life he wrote, “I dare not call myself a Christian,” throughout his career it was
Christianity
that he sought to defend by rescuing it from cultural captivity, and it was a Christian person that he sought to become.
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After his father’s death, Kierkegaard became serious about finishing his formal education. He took his doctoral exams and wrote his dissertation,
Om begrebet ironi med stadigt hensyn til Socrates
(
On the Concept of Irony, with Constant Reference to Socrates
), completing it in June of 1841 and defending it in September. In between, he broke his engagement with Regine Olsen, thus initiating the second major
collision
of his life. They had met in 1837, when she was only 15 years old, and had become engaged in 1840. Now, less than one year later, he returned her ring, saying he “could not make a girl happy.” The reasons for this action are far from clear.
What is clear is that this relationship haunted him for the rest of his life. Saying in his will that he considered engagement as binding as marriage, he left all his possessions to Regine (she did not accept them, however, since she had married long before Kierkegaard died). It is also clear that this crisis triggered a period of astonishing literary productivity, during which Kierkegaard published many of the works for which he is best known:
Enten-Eller: et livs-fragment
(1843;
Either/Or: A Fragment of Life
),
Gjentagelsen
(1843;
Repetition
),
Frygt og baeven
(1843;
Fear and Trembling
),
Philosophiske smuler
(1844;
Philosophical Fragments
),
Begrebet angest
(1844;
The Concept of Anxiety
),
Stadier paa livets vei
(1845;
Stages on Life’s Way
), and
Afsluttende uvidenskabelig efterskrift
(1846;
Concluding Unscientific Postscript
). Even after acknowledging that he had written these works, however, Kierkegaard insisted that they continue to be attributed to their pseudonymous authors. The pseudonyms are best understood by
analogy
with characters in a novel, created by the actual author to embody distinctive worldviews; it is left to the reader to decide what to make of each one.
Kierkegaard had intended to cease writing at this point and become a country pastor. But it was not to be. The first period of literary activity (1843?46) was followed by a second (1847?55). Instead of retiring, he picked a quarrel with
The Corsair
, a newspaper known for its liberal political sympathies but more famous as a scandal sheet that used satire to skewer the establishment. Although
The Corsair
had praised some of the pseudonymous works, Kierkegaard did not wish to see his own project confused with that of the newspaper, so he turned his satirical skills against it.
The Corsair
took the bait, and for months Kierkegaard was the target of raucous ridicule, the greatest butt of jokes in Copenhagen. Better at giving than at taking, he was deeply wounded, and indeed he never fully recovered. If the broken engagement was the cloud that hung over the first literary period, the
Corsair
debacle
was the ghost that haunted the second.
The final collision was with the
Church of Denmark
(Lutheran) and its leaders, the bishops J.P. Mynster and H.L. Martensen. In his journals Kierkegaard called
Sickness unto Death
an “attack upon Christendom.” In a similar vein, Anti-Climacus, the pseudonymous author of
Indøvelse i Christendom
(1850;
Training in Christianity
), declared the need “again to introduce Christianity into Christendom.” This theme became more and more explicit as Kierkegaard resumed his writing career. As long as Mynster, the family pastor from his childhood, was alive, Kierkegaard refrained from personal attacks. But at Mynster’s funeral Martensen, who had succeeded to the leadership of the Danish church, eulogized his predecessor as a “witness to the truth,” linking him to the
martyrs
of the faith; after this Kierkegaard could no longer keep silent. In December 1854 he began to publish dozens of short, shrill pieces insisting that what passed as Christianity in Denmark was counterfeit and making clear that Mynster and Martensen were responsible for reducing the
religion
to “leniency.” The last of these pieces was found on Kierkegaard’s desk after he collapsed in the street in October 1855.