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Socratic Irony, Plato's Apology, and Kierkegaard's On the Concept of Irony

In Niels Jørgen Cappelørn, Hermann Deuser & K. Brian Söderquist (eds.), Kierkegaard Studies Yearbook. de Gruyter. pp. 71-125 (2009)

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  1. The Problem of Kierkegaard's Socrates.Daniel Watts - 2017 - Res Philosophica (4):555-579.
    This essay re-examines Kierkegaard's view of Socrates. I consider the problem that arises from Kierkegaard's appeal to Socrates as an exemplar for irony. The problem is that he also appears to think that, as an exemplar for irony, Socrates cannot be represented. And part of the problem is the paradox of self-reference that immediately arises from trying to represent x as unrepresentable. On the solution I propose, Kierkegaard does not hold that, as an exemplar for irony, Socrates is in no (...)
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  • Kierkegaard's Phenomenology of Spirit.Ulrika Carlsson - 2016 - European Journal of Philosophy 24 (3):629-650.
    Kierkegaard's preoccupation with a separation between the ‘inner’ and the ‘outer’ runs through his work and is widely thought to belong to his rejection of Hegel's idealist monism. Focusing on The Concept of Irony and Either/Or, I argue that although Kierkegaard believes in various metaphysical distinctions between inside and outside, he nonetheless understands the task of the philosopher as that of making outside and inside converge in a representation. Drawing on Hegel's philosophy of art, I show that Kierkegaard's project in (...)
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  • Socratic Ironies: Reading Hadot, Reading Kierkegaard.Matthew Sharpe - 2016 - Sophia 55 (3):409-435.
    This paper examines the seemingly unlikely rapport between the ‘Christian existentialist’, radically Protestant thinker, Søren Kierkegaard and French classicist and historian of philosophy, Pierre Hadot, famous for advocating a return to the ancient pagan sense of philosophy as a way of life. Despite decisive differences we stress in our concluding remarks, we argue that the conception of philosophy in Hadot as a way of life shares decisive features with Kierkegaard’s understanding of the true ‘religious’ life: as something demanding existential engagement (...)
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