سورين كيركغور
مراجع

↑  '"`UNIQ--templatestyles-00000002-QINU`"' https://biografieonline.it/biografia-kierkegaard. {{استشهاد ويب}}: |url= بحاجة لعنوان (مساعدة) والوسيط |title= غير موجود أو فارغ (من ويكي بيانات) (مساعدة)
1 2  '"`UNIQ--templatestyles-00000004-QINU`"'BeWeB، QID:Q77541206
↑  '"`UNIQ--templatestyles-00000006-QINU`"'Charles Dudley Warner, ed. (1897), Library of the World's Best Literature (بالإنجليزية), QID:Q19098835
↑  سورين كيركغور على موسوعة بريتانيكا
↑  Swenson, David F. Something About Kierkegaard, Mercer University Press, 2000.
↑  Kierkegaard، Søren (1849)، "A New View of the Relation Pastor–Poet in the Sphere of Religion"، JP VI 6521 Pap. X2 A 157، Christianity has of course known very well what it wanted. It wants to be proclaimed by witnesses—that is, by persons who proclaim the teaching and also existentially express it.  The modern notion of a pastor as it is now is a complete misunderstanding.  Since pastors also presumably should express the essentially Christian, they have quite rightly discovered how to relax the requirement, abolish the ideal.  What is to be done now? Yes, now we must prepare for another tactical advance. First a detachment of poets; almost sinking under the demands of the ideal, with the glow of a certain unhappy love they set forth the ideal. Present-day pastors may now take second rank.  These religious poets must have the particular ability to do the kind of writing that helps people out into the current.  When this has happened, when a generation has grown up that from childhood on has received the pathos-filled impression of an existential expression of the ideal, the monastery and the genuine witnesses of the truth will both come again. This is how far behind the cause of Christianity is in our time. The first and foremost task is to create pathos, with the superiority of intelligence, imagination, penetration, and wit to guarantee pathos for the existential, which 'the understanding' has reduced to the ludicrous..
↑  Gardiner 1969
↑  Emanuel, Swedenborg The Soul, or Rational Psychology translated by Tafel, J. F. I. 1796–1863, also see Eighteen Upbuilding Discourses, Hong trans., p. 332ff (The Thorn in the Flesh) (arrogance) نسخة محفوظة 21 يونيو 2019 على موقع واي باك مشين.
↑  Søren Kierkegaard 1846, Concluding Unscientific Postscript to Philosophical Fragments, Hong p. 310-311
↑  Concluding Unscientific Postscript to Philosophical Fragments, A Mimical-Pathetic-Dialectical Compilation an Existential Contribution Volume I, by Johannes Climacus, edited by Soren Kierkegaard, Copyright 28 February 1846 – Edited and Translated by Howard V. Hong and Edna H. Hong 1992 Princeton University Press p. 9-10
↑  Point of View by Lowrie, p. 41, Practice in Christianity, Hong trans., 1991, Chapter VI, p. 233ff, Søren Kierkegaard 1847 Upbuilding Discourses in Various Spirits, Hong p. 225-226, Works of Love IIIA, p. 91ff
↑  Duncan 1976
↑  Concluding Unscientific Postscript to Philosophical Fragments, Hong trans., pp. 15–17, 555–610 Either/Or Vol II, pp. 14, 58, 216–217, 250 Hong
↑  Ostenfeld & McKinnon 1972
↑  Howland 2006
↑  Soren Kierkegaard, Works of Love, 1847 Hong 1995 p. 283
↑  Concluding Unscientific Postscript, Hong trans., 1992, p. 131
↑  Philosophical Fragments and Concluding Postscript both deal with the impossibility of an objectively demonstrated Christianity, also Repetition, Lowrie 1941 p 114-115, Hong p. 207-211
↑  Stewart, Jon (ed.) Kierkegaard's Influence on Philosophy, Volume 11, Tomes I–III. Ashgate, 2012.
↑  Stewart, Jon (ed.) Kierkegaard's Influence on Theology, Volume 10, Tomes I–III. Ashgate, 2012.
↑  Stewart, Jon (ed.) Kierkegaard's Influence on Literature and Criticism, Social Science, and Social-Political Thought, Volumes 12–14. Ashgate, 2012.
↑  Glimpses and Impressions of Kierkegaard, Thomas Henry Croxall, James Nisbet & Co 1959 p. 51 The quote came from Henriette Lund's Recollections of Søren Kierkegaard written in 1876 and published in 1909 Søren was her uncle. http://catalog.hathitrust.org/Record/001396450 نسخة محفوظة 2020-04-26 على موقع واي باك مشين.
↑  Bukdahl، Jorgen (2009). Soren Kierkegaard and the Common Man. Eugene, Oregon: Wipf and Stock Publishers. ص. 46. ISBN:9781606084663.
↑  Johannes Climacus by Søren Kierkegaard, p. 17
↑  The Point of View of My Work as An Author: A Report to History by Søren Kierkegaard, written in 1848, published in 1859 by his brother Peter Kierkegaard Translated with introduction and notes by Walter Lowrie, 1962, Harper Torchbooks, pp. 48–49
↑  Hohlenberg، Johannes (1954). Søren Kierkegaard. Translated by T.H. Croxall. Pantheon Books. OCLC:53008941. مؤرشف من الأصل في 2020-02-01.
↑  Hugo Bergmann Dialogical Philosophy from Kierkegaard to Buber p. 2 نسخة محفوظة 2 أبريل 2017 على موقع واي باك مشين.
↑  Given the importance of the journals, references in the form of (Journals, XYZ) are referenced from Dru's 1938 Journals. When known, the exact date is given; otherwise, month and year, or just year is given.
1 2  Dru 1938
↑  Concluding Postscript, Hong trans., p. 247
↑  Dru 1938، صفحة 354
↑  Garff 2005
↑  Gabriel، Merigala (2010). Subjectivity and Religious Truth in the Philosophy of Søren Kierkegaard. Macon, Georgia: Mercer University Press. ص. 9. ISBN:9780881461701.
↑  The Christianity of us men is, to love God in agreement with other men, to love and be loved by other men, constantly the others, the herd included. The Christianity of the New Testament would be: in case that man were really able to love in such a way that the girl was the only one he loved and one whom he loved with the whole passion of a soul (yet such men as this are no longer to be found), then hating himself and the loved one, to let her go in order to love God.-And it is in view of this I say that such men, men of such quality and caliber, are not born any more. Kierkegaard’s Attack Upon "Christendom" Lowrie 1944 p. 163
↑  See Stages on Life's Way, Hong trans., p. 195ff and 423ff Here he wrote about his conflict with his own guilt. Stages, p. 380-382 Am I guilty, then? Yes. How? By my having begun what I could not carry out. How do you understand it now? Now I understand more clearly why it was impossible for me. What then is my guilt? That I did not understand it sooner. What is your responsibility? Every possible consequence of her life. Why every possible one, for this certainly seems to be exaggeration? Because here it is not a matter of an event but of an act and an ethical responsibility, the consequence of which I do not dare to arm against by being courageous, for courage in this case means opening oneself to them. What can serve as your excuse? ...Think of the first word and the hyphen of a compound word, and now suppose that you do not know any more about how it hangs together-what will you say then? You will say that the word is not finished, something is lacking. It is the same with the one who loves. That the relationship came to a break cannot be directly seen; it can be known only in the sense of the past. But the one who loves does not want to know the past, because he abides, and to abide is in the direction of the future. Therefore, the one who loves expresses that the relationship, which the other call a break, is a relationship that has not yet finished. But it is still not a break because something is missing. Therefore, it depends on how the relationship is viewed, and the one who loves-abides. So it came to a break. It was a quarrel that separated the two; yet one of them made the break, saying, "It is all finished between us." But the one who loves abides, saying, "It is not all finished between us; we are still in the middle of the sentence; it is only the sentence that is not finished." Is this not the way it is? What is the difference between a fragment and an unfinished sentence? In order to call something a fragment, one must know that nothing more is coming; If one does not know this, one says that the sentence is not yet finished. When from the angle of the past it is settled that there is no more to come, we say, "It is a fragment"; from the angle of the future, waiting for the next part, we say, "The sentence is not finished; something is still missing." …. Get rid of the past, drown it in the oblivion of eternity by abiding in love-then the end is the beginning, and there is no break! Soren Kierkegaard, Works of Love, Hong 1995 p. 305-307
↑  Journals & Papers of Søren Kierkegaard IIA 11 13 May 1839