Over the last several decades, technology has emerged as an important area of interest for both philosophers and theologians. Yet, despite his status as one of modernity's seminal thinkers, Søren Kierkegaard is not often seen as one who contributed to the field. Kierkegaard and the Question Concerning Technology argues otherwise. Christopher B. Barnett shows that many of Kierkegaard's criticisms of "the present age" relate to the increasing dominance of technology in the West, and he puts Kierkegaard's thought in conversation with subsequent thinkers who grappled with technological issues, from Martin Heidegger to Thomas Merton. Barnett shows that Kierkegaard's writing, with its marked emphases on personal "upbuilding," stands as a place where deeper, non-technical modes of thinking are both commended and nurtured. In doing so, Barnett presents a Kierkegaard who remains relevant--perhaps all too relevant--in today's digital age.

Over the last several decades, technology has emerged as an important area of interest for both philosophers and theologians. Yet, despite his status as one of modernity's seminal thinkers, Søren Kierkegaard is not often seen as one who contributed to the field. Kierkegaard and the Question Concerning Technology argues otherwise. Christopher B. Barnett shows that many of Kierkegaard's criticisms of "the present age" relate to the increasing dominance of technology in the West, and he puts Kierkegaard's thought in conversation with subsequent thinkers who grappled with technological issues, from Martin Heidegger to Thomas Merton. Barnett shows that Kierkegaard's writing, with its marked emphases on personal "upbuilding," stands as a place where deeper, non-technical modes of thinking are both commended and nurtured. In doing so, Barnett presents a Kierkegaard who remains relevant--perhaps all too relevant--in today's digital age.

Who might reasonably be nominated as the funniest philosopher of all time? With this anthology, Thomas Oden provisionally declares Søren Aabye Kierkegaard (1813-1855) -- despite his reputation as the melancholy, despairing Dane -- as, among philosophers, the most amusing. Kierkegaard not only explored comic perception to its depths but also practiced the art of comedy as astutely as any writer of his time. This collection shows how his theory of comedy is integrated into his practice of comic perception, and how both are integral to his entire authorship. "The Humor of Kierkegaard" is for anyone ready to be amused by human follies. Those new to Kierkegaard will discover a dazzling mind worth meeting. Those already familiar with his theory of comedy will be delighted to see it concisely set forth and exemplified. -- From publisher's description.

Historical Dictionary of Kierkegaard's Philosophy, Second Edition chronicles the life and thoughts of the great Danish thinker Søren Kierkegaard (1813-55). What makes this volume essential is its extensive scope: it provides a glossary of concepts, persons, and places related to Kierkegaard’s authorship, from “Absolute” to “Hans Christian Ørsted.” This is done through a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 200 cross-referenced entries oncepts, persons, and places related to the life and work of Søren Kierkegaard. This book is an excellent resource for students, researchers, and anyone wanting to know more about this subject.

"To read Heidegger is to set out on an adventure. The essays in this volume--intriguing, challenging, and often baffling to the reader--call him always to abandon all superficial scanning and to enter wholeheartedly into the serious pursuit of thinking.... "Heidegger is not a 'primitive' or a 'romanitic.' He is not one who seeks escape from the burdens and responsibilities of contemporary life into serenity, either through the re-creating of some idyllic past or through the exalting of some simple experience. Finally, Heidegger is not a foe of technology and science. He neither disdains nor rejects them as though they were only destructive of human life. "The roots of Heidegger's hinking lie deep in the Western philosophical tradition. Yet that thinking is unique in many of its aspects, in its language, and in its leterary expression. In the development of this thought Heidegger has been taught chiefly by the Greeks, by German idealism, by phenomenology, and by the scholastic theological tradition. In him these and other elements have been fused by his genius of sensitivity and intellect into a very individual philosophical expression." --William Lovitt, from the Introduction

A new 2024 translation of Martin Heidegger's major work "Being and Time" (Sein und Zeit), originally published in 1927 in multiple publications. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. Being and Time presents a complex philosophical discourse on the nature of being (Sein) and time (Zeit), focusing in particular on the temporal-existentialist concept of Dasein, a term that combines the German words for "to be" (sein) and "there" (da). This classic philosophic work examines the traditional metaphysical understanding of being, arguing that this understanding, typically based on the idea of a constant presence, fails to account for the temporal and existential dimensions of being. Heidegger proposes that an understanding of being requires an analysis of Dasein, which is characterized not only by its existence, but also by its being in the world and its temporal existence. The concept of Dasein is central to the his argument, emphasizing that Dasein is always already situated in a world, and its understanding of being is shaped by its temporal existence. This perspective challenges traditional metaphysical notions of being as static and unchanging, proposing instead that being is fundamentally temporal and connected to human existence and understanding. As the title suggests, Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein. His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being. Heidegger posits that understanding the nature of being requires a fundamental rethinking of both being and time, dogmatically stating that the true nature of being can only be grasped through an understanding of the temporality that characterizes the existence of being.

Kierkegaard: The Self in Society brings together scholars from a variety of disciplines to explore Kierkegaard's continuing relevance to political and social issues. Kierkegaard is often portrayed as an out-and-out individualist with no concern for interpersonal relations. These essays not only refute this caricature, they bring out the complex nature of Kierkegaard's engagements with questions of selfhood and society. What Kierkegaard has to say about love, the church, politics and justice is shown to test the limits of what we take for granted in the modern (and postmodern) world.