Furtak, Rick Anthony. Review of C. Stephen Evans, KIERKEGAARD. NDPR (November 2009).

Evans, C. Stephen. Kierkegaard: an Introduction. Cambridge: CUP, 2009. C. Stephen Evans has been established for decades as one of the most highly respected scholars of Kierkegaard's writings, and his newest book offers a concise introduction to Kierkegaard's thought, with particular attention to its significance for philosophy. Early on, he concedes that "there are many themes in Kierkegaard as well as whole works that this book barely touches on or omits entirely" (xi). This is inevitable for any one-volume work, of course. The task of a reviewer, accordingly, must be to comment on what Evans does an especially good job of illuminating, and also to say a few things about what else might be highlighted for the philosophical reader of Kierkegaard, beyond the themes and texts that are emphasized by Evans. To begin with, he is entirely right to point out that Kierkegaard's interpretation of human existence, although it involves decidedly religious categories, is not relevant only for readers who are already inclined toward religion (16). As George Pattison has noted in another recent book on Kierkegaard as philosopher, judicious readers ought neither to accept nor to reject his ideas solely by virtue of their affiliation with Christianity. We should first try to decide independently whether or not Kierkegaard's writings offer "a persuasive or adequate depiction of the human condition." One reason for doing this is that we cannot appreciate Kierkegaard's distinctive understanding of religiousness if we view his works through the lens of a prior acceptance or rejection of Christianity, as we already understood it before encountering Kierkegaard's writings. This would not be an appropriate way of coming to terms with an idiosyncratic author who shares the Socratic conviction "that individuals must discover the truth for themselves", as Evans observes, and who calls for a return to the "conception of philosophy that inspired the Greeks" -- that is, as the critical search for a general understanding of reality that could inform a life of wisdom (29, 4). This affinity for the spirit of Greek thought, which is evident in many of Kierkegaard's pseudonymous and signed writings, is being increasingly recognized as a key to understanding his work. Indeed, it may be that our attitude toward the classical notion of philosophy as a way of life will serve as a better indication of how much we could learn from Kierkegaard's writings than our feelings about religion -- although this last suggestion might be taking the analogy between Kierkegaard and the ancients more seriously than Evans believes we ought to do. . . . Read the whole review here: http://ndpr.nd.edu/review.cfm?id=18166.