253 books for « soren kierkegaard »Edit

‎A collection of 40 books about Søren Kierkegaard's life and writings.‎

‎Bound in 50 volumes of which most are in original wrappers. Generally in good condition.‎

‎Contains works by Paul V. Rubow, Peter P. Rohde, Carl Jørgensen, Paul Müller, Frithiof Brandt, Hjalmar Helweg et al.‎

‎La dialectique de la communication ethique et ethico religieuse - Petite bibliotheque N°470‎

‎RIVAGES POCHE/ PETITE BIBLIOTHEQUE N°470. 2004. In-12. Broché. Bon état, Couv. convenable, Dos satisfaisant, Intérieur frais. 91 pages. . . . Classification Dewey : 100-PHILOSOPHIE ET DISCIPLINES CONNEXES‎

‎Soren Kierkegaard, Jacques Lafarge (Préface), Paul-Henri Tisseau + Else-Marie Jacquet-Tisseau (Traduction) Classification Dewey : 100-PHILOSOPHIE ET DISCIPLINES CONNEXES‎

‎In vino veritas‎

‎Editions du Cavalier Broch D'occasion tat correct 01/01/1933 185 pages ‎

‎Kierkegaard –Studiet N° 12‎

‎Osaka 1982‎

‎Kierkegaard –Studiet N° 19‎

‎Osaka 1989‎

‎Kierkegaard – Studiet N° 20‎

‎Osaka 1990‎

‎Kierkegaard –Studiet N° 10‎

‎Osaka 1980‎

‎L’éternité dans le tempsSix discours présentés par Flemming Fleinert‎

‎Les bergers et les mages 2000‎

‎El Concepto de la angustia,‎

‎GLN-919, Ediciones Orbis, Barcelona 1984‎

‎Assez bon‎

‎LA MALADIE A LA MORTLe concept du desespoir ( traduit du danois par P.H.Tisseau ) Exposé Psychologique et Chrétien pour l'édification et le renouvellement spirituel par Anti-Climacus ‎

‎ Broché - 14 x 22 - 124 pp - sans date - Editions chez le Traducteur Bazoges en Pareds Vendée - ‎

‎ ANTHROLOGIE HISTOIR PHILOSOPHIE LITTERATURE PARADES‎

‎Der Begriff Angst Vorworte‎

‎ Güttersloher Verlaghaus broché Couverture Illustrée 1983 280 pages en format -12 ‎

‎Très Bon État ‎

‎Der Augenblick 1923‎

‎Diederich, Jena, 1923‎

‎Broché, très bon état. Diederich, Jena, 1923‎

‎Post-scriptum aux miettes philosophiques‎

‎Gallimard (30 juin 2002)‎

‎Livre à l'état de neuf, très frais sans annotations ni défauts dissmulés.‎

‎DIARIO DE UN SEDUCTOR, TEMOR Y TREMBLOR‎

‎EDICIONES GUADARRAMA. 1976. In-12. Broché. Etat d'usage, Couv. légèrement passée, Dos plié, Intérieur frais. 394 pages. Premier plat illustré en couleurs. Texte en espagnol. Couverture plastifiée.. . . . Classification Dewey : 830-Littératures des langues germaniques‎

‎Traduit du danois par Demetrio Gutierrez Riviero. Classification Dewey : 830-Littératures des langues germaniques‎

‎Traité du désespoir‎

‎Folio essais. 1995. In-12. Broché. Bon état, Couv. convenable, Dos satisfaisant, Intérieur frais. 251 pages.. . . . Classification Dewey : 100-PHILOSOPHIE ET DISCIPLINES CONNEXES‎

‎ Classification Dewey : 100-PHILOSOPHIE ET DISCIPLINES CONNEXES‎

‎OBLIQUES-KIERKEGAARD‎

‎208 PAGES-21 CM X 27 CM-LIRE KIERKEGAARD-ANGOISSE, PARADOXE, IRONIE, LIBERTE-THEOLOGIES, IDEOLOGIES, PHILOSOPHIES-TEXTES-LEGERES ROUSSEURS EN COUVERTURE-(E1025)‎

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‎BORDERIE COUVERTURE SOUPLE ETAT TRES BON‎

‎L'alternative (deuxième Partie). La Valeur esthétique du Mariage ... Traduction par P.-H Tisseau.‎

‎Chez le traducteur 1940. Bon in-8 broché, couverture d'éditeur, in-8, II + 313 pages avec présentation.‎

‎L'instant‎

‎ed. Tisseau 1948 - pages non coupées , papier fragile de l'époque un peu jauni mais ensemble bien conservé quand même - écriture au bic p1 - ‎

‎philosophie, c'est notre spécialité, n'hésitez pas à demander des titres‎

‎LA REPETITION‎

‎ESSAI D'EXPERIENCE PSYCHOLOGIQUE PAR CONSTANTIN CONSTANTIUS-TRADUIT DU DANOIS PAR P.-H.TISSEAU-118 PAGES FORMAT IN 8-(6E)‎

‎TISSEAU-BAZOGES-EN-PAREDS (VENDEE) COUVERTURE SOUPLE ETAT COMME NEUF‎

‎Guds Uforanderlighed. En Tale. Af S. Kierkegaard. - [MAGNIFICENT COPY - PRESUMABLY KIERKEGAARD'S OWN]‎

‎Kjøbenhavn, Reitzel, 1855. 8vo. 22 pp., (1 blank f.). Original gift-binding of the black glitted paper with single gilt lines to spine. Spine worn, slightly restored, and with a bit of loss of paper. Boards with a little rubbing and wear along edges. A bit of brownspotting internally. With the exlibris of both Georg Nygaard and J.H. Groth-Andersen to inside of front board and with Georg Nygaard’s neat hand-written pencil-inscription to front fly leaf stating, in Danish, that “This book is one of / Søren Kierkegaard’s / complimentary copies. / Given to me by / editor Frejlif Olsen / October 1910 / Georg Nygaard”. Also a neat pencil-annotation from a later owner to inside of back board stating that this is Kierkegaard’s personal copy and the only known copy in a gift-binding, referencing the auction catalogue, no. 2186. There is also a laid-in note in the same hand explaining that at the auction, there was merely one copy of this title and that no presentation-copies of the present work are known to exist.‎

‎One of the extremely rare gift-copies, either a presentation-copy given by Kierkegaard to one of his dedicatees, or the copy he had in his possession, when he died. It seems likely as explained by the previous owner that this will have been Kierkegaard’s own copy, i.e. no. 2186 of the auction catalogue. If not, it is the only presentation-copy of this work known to exist. No matter what, this is arguably the best copy of the present title that one can find. “The Changelesness of God” constitutes Kierkegaard’s final separate publication and the final work of the separately published pamphlets of the Church Feud-triad. It was published on Sept. 1st, 1855, between the 7th and 8th installments of “The Moment”. “The Changelessness of God” is a discourse that Kierkegaard gave as a sermon on May 18, 1851, in the Citadel Church in Copenhagen, but it had not previously been published. It has the Epistle text of James 1, 17-21 as its basis, a text that Kierkegaard had also used in his Upbuilding Discourses of 1843. It contains one of his favourite passages from the Bible: “Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow”. In his journal from May 1851, after having given the sermon, he refers to the text basis as “my first, dear Jacob” and says about his sermon that he felt he preached “passably”, but so weakly that he could barely be heard” (NB 24:74). As most of Kierkegaard’s religious writings, this too is called a discourse, and for this his final separate publication, Kierkegaard uses again the printed dedication that he first used in his upbuilding discourses from 1843, that for his father: “To the late Michael Pedersen Kierkegaard formerly a clothing merchant here in the city, my father, these discourses are dedicated.” Those who had been in doubt as to his mental health due to the publications in “The Moment”, had now finally been disproven or persuaded that there was absolutely nothing wrong with his sanity. This piece constitutes a lucid and calm sermon, a continuation of his upbuilding discourses, which had been of pivotal importance to him since 1843. “It also served the purpose, as H. Johnson notes, of demonstrating that Kierkegaard’s attack was from within the church, as a believer—a fact that many have failed to notice, especially since his anti-ecclesiastical tracts were translated later in places where readers had not been exposed to the rest of his writings. Kierkegaard, in fact, always considered his upbuilding discourses to be even more important than his philosophical writings.” (D. Anthony Storm). The year 1855 marks the definitive turn in Kierkegaard’s life and in his career. It is the year that he publishes his final four publications and the year that he dies. In his earlier works For Self Examination and Practice in Christianity, from 1850 and 1851 respectively, Kierkegaard had already addressed the topic of true Christianity as opposed to the official and institutionalized Christendom. Back then, he had done so, not subtly, but also not as a full-blown attack. After a publishing hiatus of more than three years, this was going to change. At the end of his life, Kierkegaard embarked on a controversial and fierce attack upon the Danish Church that would have immense consequences for the development and comprehension of the official Church, the priesthood, and Christianity itself. The Danish State Church epitomized all that he found wrong with Christendom as a whole, and he did not embark on his quest lightly. Throughout his writings, Kierkegaard had maintained that the belief in Christ required a leap of faith and all of one’s person. The Danish Lutheran church on the other hand claimed that all Danes were born Lutheran and were thus Christians, unless they actively chose not to be. The Danish Church had moved increasingly towards transforming Christianity into a profane state religion. It is still the case in Denmark today that when you are born a Dane, you are also born a member of the Church. This equivalence between Church and State was extremely far from what Kierkegaard believed Christianity to be. Kierkegaard felt that the Church had betrayed the Christianity of the New Testament and he was willing to fight till his death to defend what he understood true Christianity to be. We were well beyond thoughts of reformation. It needed to be torn down and completely rebuilt. The war was waged in newspaper articles in the paper The Fatherland and in the “periodical” Kierkegaard himself founded with the sole purpose of attacking the Church, “Øieblikket” (i.e. The Moment. Kierkegaard’s assault on official Christendom and the Danish Church was based upon his notion that Christendom had departed too far from the Christianity of The New Testament. For the outraged Kierkegaard, Bishop Mynster typified the complacent and established “official” Christianity, but the relationship with Mynster was complicated. He and Kierkegaard had always been closely intertwined. Few people played as important a role in Kierkegaard’s life as Mynster, who Kierkegaard would constantly relate and refer to. Kierkegaard’s “mild” attack on the Church and the established Christianity in Denmark in Training in Christianity (1851) hit Mynster harder than anyone else, and the two theological giants never reconciled after the publication of that work. But Kierkegaard had saved something much worse for later. For his own enormous respect for Mynster, it also meant a great deal that Mynster was the last person to talk to Kierkegaard’s father before he died, and that his father had always held him in extremely high regard. In his Journal from 1853, he writes “...I have something upon my conscience as a writer. Let me indicate precisely how I feel about it. There is something quite definite I have to say, and I have so much upon my conscience that (as I feel) I dare not die without having uttered it. For the instant I die and so leave this world (so I understand it) I shall in the very same second (so frightfully fast it goes!), in the very same second I shall be infinitely far away, in a different place, where, still within the same second (frightful speed!), the question will be put to me: “Hast thou uttered the definite message quite definitely?” And if I have not done so, what then?... There is something quite definite I have to say. But verily I am not eager to say it. On the contrary, I would so infinitely prefer that another should say it— which, however, would not help me, since (as I understand it) it was and remains my task.... For it is not a cheerful message, this definitive thing, and I cannot but think that there are several persons dear to me to whom it would be unwelcome to hear it said. Above all there is a right reverend old man, a consideration which has constantly held me back, laid a restraint upon my tongue and upon my pen, a consideration for the highest dignitary of the Church, a man to whom by the memory of a deceased father I felt myself drawn with an almost melancholic affection—and I must think that to him especially it will be very unwelcome that this is said.” (Pap. X 6 B: 371). This excellently sums up, one the one hand, the necessity Kierkegaard felt in saying what needed to be said about the state of Christianity in Denmark, and, on the other hand, why he was reluctant to say it. He knew it would offend, but most of all hurt, especially Mynster, for whom he still had great affection. At the same time, it was also Bishop Mynster, who was responsible for the approach Kierkegaard considered so dangerous to true Christianity, the person who personified the weak and complacent established “official” Christianity that disregarded the true Christianity of The New Testament – the kind of tame Christianity in which the priests tell the congregation what they want to hear. What was he to do? Kierkegaard’s journals and papers are full of entries that reflect the conundrum. The defining moment occurred when Mynster had died, which happened on January 30th, 1854. The Sunday before the funeral, Professor (of Theology) H.L. Martensen, Court Preacher at Christiansborg Slotskirke, gave a commemorative sermon for Mynster, in which he included him in a series of holy men going back to the apostles and called him a “witness to the truth” and a “martyr” (in Danish “Blodvidne”). Kierkegaard could not take it. He finally broke his silence and protested with an article in The Fatherland, where he called Mynster a “frail pleasure-seeker, who was great only as an orator” and presented his own version of a “witness to the truth”, namely “A witness to the truth, a real witness to the truth, is a man who is skinned alive, abused, dragged from one prison to the next, and in the end (…) crucified, beheaded, burned at the stake, or fried on a grill, his soulless body left unburied and sprawling (…) in some remote place—that’s how a witness to the truth is buried!” (Var Biskop Myster et ”Sandhedsvidne”…, December 18, 1854). And thus, the crusade against the established Danish Church had begun. Kierkegaard continued his fight against Martensen, against the priests, against the official Christianity of Denmark, and against the Church, in articles in The Fatherland, in “The Moment”, and in his final separate publications. Although Kierkegaard’s illness and soon to follow death on November 11 ended Kierkegaard’s writing and continued attacks, it did not end the storm on the Church that the epigons continued. Kierkegaard’s authorship before 1851 had made him famous in both Denmark and abroad as one of the greatest living philosophers and theologians. His attack on official Christianity, however had a more direct effect upon his own kingdom, but also upon the neighbouring countries Norway, Sweden, and Germany. Kierkegaard’s Church Feud continued for years after his death and kept affecting the Church severely. One must remember that this fierce attack came from one of the most respected thinkers of the period – of all periods –, and it came from within, not from an atheist. It came from a believer, a more profound believer than most. Kierkegaard had a single copy of The Changelessness of God in his possession when he died (Auction Catalogue # 2186, where there is no description of appearance). Himmelstrup 200 The present copy is no. 94 in Girsel's ""Kierkegaard"" (The Catalogue) which can be found here.‎

‎Om Begrebet Ironi med stadigt hensyn til Socrates. Af S. A. Kierkegaard. - [A TRULY SPLENDID, COMPLETELY FRESH COPY IN THE DAINTIEST OF THE GIFT-BINDINGS]‎

‎Kjøbenhavn, P.G. Philipsens Forlag, 1841. 8vo. (8), 350 pp. Gift binding of elaborately blindpatterned full cloth with single gilt line-border to boards and single gilt lines to spine. All edges gilt and printed on fine paper. The slightest touch of wear to corners and capitals, but apart from that a complete fresh, clean, bright and tight copy. It looks like it has hardly been opened and seems like it just came from the binder. No markings of any kind. ‎

‎A truly splendid copy of the first edition of Kierkegaard's dissertation, being a completely fresh copy in the daintiest of the gift-bindings, presumably one of the two daintily bound copies that Kierkegaard had in his own collection (nr. 2110-11 in the auction catalogue). The copy is with the Thesis, and both the day and the time has been filled in by hand. Kierkegaard's dissertationconstitutes the culmination of three years’ intensive studies of Socrates and “the true point of departure for Kierkegaard’s authorship” (Brandes). The work is of the utmost importance in Kierkegaard’s production, not only as his first academic treatise, but also because he here introduces several themes that will be addressed in his later works. Among these we find the question of defining the subject of cognition and self-knowledge of the subject. The maxim of “know thyself” will be a constant throughout his oeuvre, as is the theory of knowledge acquisition that he deals with here. The dissertation is also noteworthy in referencing many of Hegel’s theses in a not negative context, something that Kierkegaard himself would later note with disappointment and characterize as an early, uncritical use of Hegel. Another noteworthy feature is the fact that the thesis is written in Danish, which was unheard of at the time. Kierkegaard felt that Danish was a more suitable language for the thesis and hadto petition the King to be granted permission to submit it in Danish rather than Latin. This in itself poses as certain irony, as the young Kierkegaard was known to express himself poorly and very long-winded in written Danish. One of Kierkegaard’s only true friends, his school friend H.P. Holst recounts (in 1869) how the two had a special school friendship and working relationship, in which Kierkegaard wrote Latin compositions for Holst, while Holst wrote Danish compositions for Kierkegaard, who “expressed himself in a hopelessly Latin Danish crawling with participial phrases and extraordinarily complicatedsentences” (Garff, p. 139). When Kierkegaard, in 1838, was ready to publish his famous piece on Hans Christian Andersen (see nr. 1 & 2 above), which was to appear in Heiberg’s journal Perseus, Heiberg had agreed to publish the piece, although he had some severe critical comments about the way and the form in which it was written – if it were to appear in Perseus, Heiberg demanded, at the very least, the young Kierkegaard would have to submit it in a reasonably readable Danish. “Kierkegaard therefore turned to his old schoolmate H. P. Holst and asked him to do something with the language…” (Garff, p. 139). From their school days, Holst was well aware of the problem with Kierkegaard’s Danish, and he recounts that over the summer, he actually “translated” Kierkegaard’s article on Andersen into proper Danish. The oral defense was conducted in Latin, however. The judges all agreed that the work submitted was both intelligent and noteworthy. But they were concerned about its style, which was found to be both tasteless, long-winded, and idiosyncratic. We already here witness Kierkegaard’s idiosyncratic approach to content and style that is so characteristic for all of his greatest works. Both stylistically and thematically, Kierkegaard’s and especially a clear precursor for his magnum opus Either-Or that is to be his next publication. In many ways, Either-Or is born directly out of The Concept of Irony and is the work that brings the theory of Irony to life. Part One of the dissertation concentrates on Socrates as interpreted by Xenophon, Plato, and Aristophanes, with a word on Hegel and Hegelian categories. Part Two is a more synoptic discussion of the concept of irony in Kierkegaard’s categories, with examples from other philosophers. The work constitutes Kierkegaard’s attempt at understanding the role of irony in disrupting society, and with Socrates understood through Kierkegaard, we witness a whole new way of interpreting the world before us. Wisdom is not necessarily fixed, and we ought to use Socratic ignorance to approach the world without the inherited bias of our cultures. With irony, we will be able to embrace the not knowing. We need to question the world knowing we may not find an answer. The moment we stop questioning and just accept the easy answers, we succumb to ignorance. We must use irony to laugh at ourselves in order to improve ourselves and to laugh at society in order to improve the world. The work was submitted to the Philosophical Faculty at the University of Copenhagen on June 3rd 1841. Kierkegaard had asked for his dissertation to be ready from the printer’s in ample time for him to defend it before the new semester commenced. This presumably because he had already planned his sojourn to Berlin to hear the master philosopher Schelling. On September 16th, the book was issued, and on September 29th, the defense would take place. The entire defense, including a two hour long lunch break, took seven hours, during which ”an unusually full auditorium” would listen to the official opponents F.C. Sibbern and P.O. Brøndsted as well as the seven “ex auditorio” opponents F.C. Petersen, J.L. Heiberg, P.C. Kierkegaard, Fr. Beck, F.P.J. Dahl, H .J.Thue og C.F. Christens, not to mention Kierkegaard himself. The work appeared in two states – one with the four pages of “Theses”, for academics of the university, whereas the copies without the theses were intended for ordinary sale. These sales copies also do not have “Udgivet for Magistergraden” and “theologisk Candidat” on the title-page. The first page of the theses always contains the day “XXIX” of September written in hand, and sometimes the time “hora X” is also written in hand, but not always. In all, 11 presentation-copies of the dissertation are known, and of these only one is signed (that for Holst), all the others merely state the title and name of the recipient. As is evident from the auction catalogue of his collection, Kierkegaard had a number of copies of his dissertation in his possession when he died. Five of them were bound, and two of them were “nit. M. Guldsnit” (i.e. daintily bound and with gilt edges). These two copies were obviously meant as presentation-copies that he then never gave away. The gift copies of the dissertation were given two types of bindings, both brownish cloth, one type patterned, the other one plain, and some of them have gilt edges, but most of the plain ones do not. There exist two copies on thick vellum paper – one being Kierkegaard’s own copy, the other being the copy for H.C. Ørsted, discoverer of electromagnetism and then principle of the University of Copenhagen. “As already implied, two works of the authorship stand out in the sense that Kierkegaard sent his presentation-copies to a special circle of people: The dissertation from 1841...” (Posselt, Textspejle, p. 91, translated from Danish). Most of the copies were given to former teachers and especially to people who, due to leading positions, personified the university. “For this circle of initiated we can now, due to registered copies, confirm that Kierkegaard gave copies with handwritten dedications to the headmaster of the University H.C. Ørsted (printed on thick paper), Kolderup-Rosenvinge and to J.L. Heiberg. It is granted that Sibbern, Madvig and F.C. Petersen were also given the dissertation as a gift,... but these copies are not known (yet).” (Posselt, Textspejle, pp. 93-94, translated fromDanish). (N.b. We have since handled the copy given to Petersen and can thus confirm that it exists). Only a few months after Kierkegaard died (11th of November 1855), at the beginning of April 1856, his books were put up for sale. The sale was an event which created stir among scholars all over Denmark, and the event drew large crowds. Everyone wanted a piece of the recently deceased legend, and bidding was lively. The average price for the single items was nearly a rix-dollar, a very high price for that time. As the old Herman Lynge wrote in a letter on the 22nd of May (The Royal Library, Recent Letters, D.), to the famous collector F.S. Bang, “At the sale of Dr. Søren Kierkegaard’s books everything went at very high prices, especially his own works, which brought 2 or 3 times the published prices”.” (Rohde Auction Catalogue, p. LVIJ). Many authors, philosophers, and scholars were present in the auction room, which was completely full, as was the Royal Library, who bought ca 80 lots. “Many of the books, not only his own, were paid for with much higher prices than in the book shops” (In Morgenposten no. 99, 30. April 1856, written by “P.”, translated from Danish). ""Some books were bought by libraries where they still are today, others were bought by private people, who sometimes wrote their names in the front of the books and thus, indirectly, stated that they came from Kierkegaard’s book collection… The edition (of the auction catalogue, 1967) registers all books from Kierkegaard’s book collection that it has hitherto been possible to identify – either in public or in private ownership… All in all, nearly a couple of hundred volumes – i.e. ca. 10 % – of the Kierkegaardian book collection is said to be rediscovered…"" (Rohde). Thus, today, books from Kierkegaard’s library are of the utmost scarcity. Only very few are still possible to acquire, and they hardly ever appear on the market. Himmelstrup 8‎

‎I. A: Ogsaa et Forsvar for Qvindens höie Anlæg. II. B: Kjøbenhavnspostens Morgenbetragtninger i Nr. 43 + III. B: Om Fædrelandets Polemik + IV. S. KIERKEGAARD: Til Hr. Orla Lehman. [printed in: Kjøbenhavns flyvende Post, Interimsblad Nr. 34, 76, 82/83 ... - [VERY RARE FIRST PRINTINGS OF KIERKEGAARD'S FIRST FOUR PUBLICATIONS]‎

‎Kjøbenhavn, 1834-1836. Large 4to. Interimsblade [i.e. Interim Papers] 1-100, with the joint title-page and the contents leaf, bound in a very nice contemporary brown half calf with gilt spine and marbled paper over boards. Spine with wear and hinges and corners bumped. Edges of boards with wear. Occasional brownspotting throughout, but all in all a fine and well preserved copy. Each “Interimsblad” takes up 4 pp. Kierkegaard’s contributions: I: ab. 1 p. II: 2 3/4 pp. III: 4 pp. IV: 4 pp.‎

‎Very rare first printings of Kierkegaard’s first four publications, including the very first publication in Kierkegaard’s own name, which constitutes a true milestone in the history of Kierkegaard’s opus, as does, of course, his very first publication. KIERKEGAARD’S VERY EARLIEST publications are the papers that he publishes in Kjøbenhavns Flyvende Post, before he publishes his famous first book, which is a polemic attack on Hans Christian Andersen. The first and fourth of these earliest periodical publications are arguably the most important, being the very first thing Kierkegaard publishes and the very first publication in Kierkegaard’s own name respectively" but all these four earliest papers (Himmelstrup 1,2,3, and 4) are significant, 2,3, and 4 dealing with contemporary press issues, primarily freedom of press. Danish politics in the 1830’es was dominated by the slow implementation of rules for election for and assembly of the Estates of the Realm. But as they were only advisory, the papers and periodicals were not allowed to publish their opinions. In response to this, a liberal opposition arose around the two polemic papers Kjøbenhavnsposten (The Copenhagen Post) and Fædrelandet (The Fatherland). The first point on the agenda for the Liberals was the fight for freedom of the press and the abolishment of censorship. This fight for freedom of the press was something that found resonance with Copenhagen academics, and it stirred up a lively activity in Copenhagen. In 1835, active Liberals had encouraged King Frederik VI to support freedom of press but had received an answer stating that he alone was able to evaluate what was truly the best for the people and the state. After this answer from the king, the “Society for the Correct Use of the Freedom of press” was founded by moderate liberals and young liberals, and at the end of the year almost 2.300 members had joined. It was in the midst of all this that the 21-year old Søren Kierkegaard, then a student of theology, had his debut, with political-literary articles in Kjøbenhavns flyvende Post, in Interimsbladende, which were published separately. But as opposed to the predominantly liberal views of almost all other contributors, Kierkegaard’s articles expressed distinctly conservative views. His first publication, Også et Forsvar for Qvindens høie Anlæg (Also a Defense of the High Abilities of the Woman) constitutes an unpolished ironic apology for the liberation of women. This article is published in December 1834 and is signed “A.”. As opposed to the following next three articles, this does not deal with freedom of press. Kierkegaard’s three following publications, however, all concern the question of freedom of press and constitute satirical polemics against the two liberal papers Kjøbenhavnsposten and Fædrelandet, against Orla Lehmann, the upcoming star of the liberal youth, and against all liberals in general. These three articles were published in February and April 1836. The two first are signed “B.”, and the third, signed “S. Kierkegaard”, constitutes the very first publication in his own name. As is well known, the names under which Kierkegaard later publishes come to play a significant role in his authorship and represent an extremely thorough and well-thought-out construction. The foundation of this play with the reader is thus laid in the present publications, in which he begins to develop the style for which he later gained worldwide renown. The “names” A and B, under which he here publishes, will most famously be used again in Either- Or, Part one of which consists in “A.’s Papers” and Part Two in “B.’s Papers, Letters to A.” Common for all four of his first publications is the attempt at polemic and satirical power, at literary elegance and at a masterful and ceremonious critique of the prose of the opponent – all dominant traits in his later writings. Kjøbenhavns flyvende Post (The Flying Post of Copenhagen) was one of the most important and most widely read cultural and literary periodicals of the period. It was edited and run by Johan Ludvig Heiberg (1791-1860), arguably the most famous cultural person during the Danish Golden Age. He played a more significant role than any other author or thinker during this period and was the leading character of literature and philosophy in the 19th century. He introduced many German thinkers to Denmark, most importantly Hegel – who Kierkegaard would later oppose –, and he was part of almost all intellectual discussions of the Danish Golden Age. He was also a patron for many leading figures of the era. Interestingly, several people thought that the first of the articles on the freedom of the press was written by Heiberg. This was of dubious merit to Kierkegaard himself, as he was opposed to the circles around Heiberg and the Hegelian environment, but it was still this article – and this miscomprehension – that gave him a claim to fame. Another paper claimed that this “priceless” article had been written by Heiberg himself, who “had written many witty things, but never anything as witty as this.” Also Kierkegaard’s professor of philosophy, Poul Martin Møller, to whom Kierkegaard was very devoted and to whom he dedicated Begrebet Angest (the only person outside of his family that Kierkegaard ever wrote a printed dedication for), loved the article and assumed that Heiberg had written it. “He (Kierkegaard) had a lifelong antipathy toward the press, though he himself published reviews in various papers. His mistrust of the press as a legitimate organ of communication was based on several observations, one of which was that the press was the voice of the masses, rather than that of the individual. He viewed that voice with great skepticism and sarcasm in later years, averring that the crowd... even if technically correct... is wrong by the very fact of being the crowd. The truth can only be stated and practiced as individuals, especially as individuals before God. Admittedly, Kierkegaard’s view of the masses was not well developed at this juncture.” (D. Antony Storm). Himmelstrup: 1, 2, 3 & 4. The present copy is no. 1 in Girsel's ""Kierkegaard"" (The Catalogue) which can be found here.‎

‎Lilien paa Marken og Fuglen under Himlen. Tre gudelige Taler af S. Kierkegaard. - [MIGNIFICENT COPY IN GIFT-BINDING]‎

‎Kjøbenhavn, Reitzel, 1849. 8vo. 51 pp. Original gift-binding of the black glitted paper with single gilt lines, all edges gilt, and printed on fine paper. Back hinge cracked and both hinges with loss of paper. Capitals and corners also worn with a bit of loss of paper, and lighter wear along edges of boards. Internally very nice and fresh. A gift-copy, with all likelihood a presentation-copy, from which the presentation has been torn out. Kierkegaard-inscriptions have been the object of many autograph-hunter’s desire, and we have several examples of front free end-papers that have definitely born a presentation-inscription from him, having been torn out.‎

‎An fabulous copy of the first edition of one of Kierkegaard's treasured works. This is without doubt a gift-binding and thus either one of the copies that Kierkegaard had in his possession when he died and never gave away, or it is a presentation-copy, from which the presentationinscription is lacking. In the present copy, the front free end-paper, on which Kierkegaard wrote his presentation-inscriptions in this work, has been torn out (there are tiny remains from it), making the latter scenario by far the most likely. Considered one of Kierkegaard’s most engaging works, “The Lily of the Field and the Bird of the Air” consists in three of his most important speeches, which represent the highlight of upbuilding existentialist thought. The three main themes of the work are silence, obedience and joy, and the thread that binds it all together is passion. “Experiencing the greatness of the universe, the beauty and the wonder of it, can lead to existential silence and induce a wonder that is the beginning of all philosophy. In the chosen book, Kierkegaard describes how inexpressibly much one can find joy in that which is near.” (Cappelørn). Like Nietzsche, Kierkegaard saw the period in which he was born as one characterized by a crisis of faith. But whereas Nietzsche sought to destroy the remnants of a Christianity that was falling apart, Kierkegaard wished to create a Christianity that would be able to live and flourish. This is particularly explicit in the present work, where he uses his three discourses to analyze the famous biblical Sermon on the Mount. These three Godly discourses vary from his other Discourses – Upbuilding and Various – in answering the by now so familiar question “what it is to be a human being” from a godly standpoint, teaching us about silence, obedience, and joy. Kierkegaard himself described the discourses as “indescribably uplifting” (Pap. X 1 A 353) and described the structure, meant to make us act and adapt to the “new” Christendom, as first, esthetic, second, ethical, third, religious (Pap. VIII 1 A 1). In 2018, a new translation of this seminal work appeared at Princeton University Press, the review of which very appropriately stated: “A masterful new translation of one of Kierkegaard’s most engaging works. In the Sermon on the Mount, Jesus tells his followers to let go of earthly concerns by considering the lilies of the field and the birds of the air. Soren Kierkegaard’s short masterpiece on this famous gospel passage draws out its vital lessons for readers in a rapidly modernizing and secularizing world. Trenchant, brilliant, and written in stunningly lucid prose, The Lily of the Field and the Bird of the Air (1849) is one of Kierkegaard’s most important books. Presented here in a fresh new translation with an informative introduction, this profound yet accessible work serves as an ideal entree to an essential modern thinker. The Lily of the Field and the Bird of the Air reveals a less familiar but deeply appealing side of the father of existentialism – unshorn of his complexity and subtlety, yet supremely approachable. As Kierkegaard later wrote of the book, “Without fighting with anybody and without speaking about myself, I said much of what needs to be said, but movingly, mildly, upliftingly.” This masterful edition introduces one of Kierkegaard’s most engaging and inspiring works to a new generation of readers.” (Princeton University Press, 2018). It is no wonder that it was precisely this work that was chosen to accompany Danish astronaut Andreas Mogensen into space on September 2nd, 2015. With its beautiful descriptions of nature, with its strong focus on the value of enjoying the moment and that which is present, and with its teaching us to be humble, the book seems the perfect choice for man in space. Kierkegaard had three copies of the work in his possession when he died (auction catalogue 2156-58). This is one of the scarcest Kierkegaard-titles to find in the trade. When we make our sets of first editions of Kierkegaard’s works, this is the one we always have to wait the longest to find. When we finally get a copy, it is rarely found on its own and is usually bound with something else. We have only handled few copies of it separately bound. The present copy is no. 64 in Girsel's ""Kierkegaard"" (The Catalogue) which can be found here.‎

‎Sygdommen til Døden. En Christelig psychologisk Udvikling til Opbyggelse og Opvækkelse. Af Anti-Climacus. Udgivet af S. Kierkegaard. - [MAGNIFICENT GIFT-BINDING OF SICKNESS UNTO DEATH]‎

‎Kjøbenhavn, Reitzel, 1849. 8vo. (8), 136 pp. Original gift-binding of the black glitted paper and printed on fine paper. Neatly rebacked in a slightly more brownish black tone, recreating the gilt lines of the original spine. Edges slightly bumped and light signs of wear overall. Light scattered brownspotting. With the ownership signature of N. Chr. M. Bredsdorff to front free end-paper. ‎

‎Excellent copy of the first edition, in the original gift-binding, presumably being one of the five copies that Kierkegaard had in his possession when he died. This is with all likelihood one of the copies Kierkegaard had bound to give away, but then never did, meaning that it was to be found in the auction of his books after he died. Only one buyer of any of the five copies he had in his collection was registered, the other four are registered as having paid cash and are not registered by name. This is presumably one of those four copies, possibly bought by Bredsdorff, who was out of a family of priests and himself became a theologian. Sickness unto Death is one of the main works of Christian existentialism. It is this monumental work, which introduces the new pseudonym of Anti-Climacus, that we find Kierkegaard’s concept of despair, and it is here that he develops his theory of “the sin of despair”. Together with Training in Christianity, Kierkegaard considered Sickness Unto Death ”the most valuable I have produced”, and, indeed, many consider this work the most perfect of all of his works. Here, Christianity is expressed in its most idealized form. Kierkegaard suffered daily from worries that publishing the work would convey that he was himself an ideal Christian, and he long left it unpublished. Finally, after more than a year of worries and considerations, he decided that, as with his major philosophical works, this too would have a pseudonymous author and himself merely as the publisher. The pseudonym here, however, had another purpose than the earlier ones. Instead of deceiving or qualifying the work esthetically, the pseudonym is chosen for Kierkegaard not to present himself as the perfect Christian. He chose a new pseudonym that perfectly contrasted the author of Philosophical Fragments and Concluding Unscientific Postscript (Johannes Climacus, who did not see himself as a Christian), namely Johannes Anti-Climacus, and finally, after more than a year of hesitation, Kierkegaard could publish his religious masterpiece with peace of mind. “Anti-Climacus is also the author of Practice in Christianity. He might be considered the author of Kierkegaard’s greatest religious works, just as Johannes Climacus is the author of the great pseudonymous (esthetic) works. H. Hong remarks, “The prefix (Anti-) does not mean ‘against.’ An old form of ‘ante’ (before), as in ‘anticipate,’ the prefix denotes a relation of rank, as in ‘before me’ in the First Commandment”. In his journals Kierkegaard said, “Climacus is lower, denies he is a Christian. Anti-Climacus is higher, a Christian on an extraordinarily high level”. Kierkegaard considered this work and Practice in Christianity to be among his most important. The Sickness Unto Death is a companion piece to the Concept of Anxiety, which is also a “psychological” work, and moves beyond the earlier preliminary psychological considerations of anxiety in the face of freedom or anxiety derived from and leading to sin. Like its companion, this work is short but very dense. Here Kierkegaard considers the spiritual aspects of despair. As anxiety is related to the ethical, despair is related to the religious, that is, to the eternal.” (D. Anthony Storm, Commentary on Kierkegaard). Kierkegaard had six copies of Sickness Unto Death in his possession when he died (Auction Catalogue 2159-63), all in gift bindings (i.e. the black glitted paper bindings). The present copy is no. 70 in Girsel's ""Kierkegaard"" (The Catalogue) which can be found here.‎

‎Christelige Taler. (4 Afdelinger). - [THE CHRISTIAN DISCOURSES]‎

‎Kjøbenhavn, C.A. Reitzel, 1848. 8vo. Beautiful a little later (ca. 1870'ies) brown half calf with gilt spine. Boards with blind-stamped pattern. Corners slightly bumped. a lively, tight, and well-preserved copy. Internally very fresh and clean with jst some occasional brownspotting. A faded owld ownership signature to title-page. A few notes in pencil. Some brownspotting. 1037496 77 pp. ‎

‎Firste editiopn of Kierkegaard's Christian Discourses. Published in the midst of the politically tumultuous and revolutionary year 1848, Kierkegaard’s Christian Discourses occupies a unique and inspirational position in European literature. With its simplicity and reflective inwardness, the four sections of discourses both invoke Kierkegaard’s collision with the established order of Christendom, but at the same time serve as reassuring affirmations of the blessedness of Christian life – in the midst of a world that seemed to be governed by suffering, uproar, and fundamental change. Marx had published his Communist Manifesto on February 29 1848, Denmark had just gotten its first Prime Minister on March 22 and would get its first Constitution a year later. Kierkegaard’s Christian Discourses was published on April 25 1848. This was amid the most widespread revolutionary wave in European history, also known as The Springtime of Nations, and a mere month after the fall of the absolute monarchy in Denmark (March 21st). But Kierkegaard recognized only one danger: the religious danger. On March 27, 1848, he wrote in his journal: “So here I sit. Outside everything is in movement, nationalism surges high in all, everyone talks of sacrificing life and blood, is perhaps ready to do it, but supported by the omnipotence of public opinion. And here I sit in a quiet room (I will doubtlessly soon be in ill repute for indifference to the national cause) I recognize only one danger: the religious danger.” (NB 4:118). The Christian Discourses consists of twenty-eight discourses that are divided into four equal sections of seven discourses each, on Biblical texts. The work is arranged in contrasting styles. Whereas Parts One, The Cares of the Pagans, and Three, Thoughts That Wound from Behind--for Upbuilding, are polemical and can be read as invoking Kierkegaard’s collision with the established order of Christendom, Parts Two, Joyful Notes in the Strife of Suffering, and Four, Discourses at the Communion on Fridays, are reassuring for the single individual, affirming the joy and blessedness of a Christian life. The work is written in a simple style, accessible for everyone, and it presents key Christian themes and concepts in a clear and simple way, thus serving as one of the best introductions to the Christendom of Kierkegaard. It is furthermore here that he introduces his Discourses at the Communion on Fridays, a completely novel genre that came to play a significant role in Kierkegaard’s later writings. The work was published in four parts, with separate title-pages and with half-titles stating First to Fourth section. The work is almost always found in one volume, as it also appeared, but the four parts also appeared separately. Himmelstrup 110. ‎