In this first unit, the basic premise of the class is presented, namely, the idea that Kierkegaard used Socrates as his model. The lecture begins by taking a brief look at Kierkegaard’s early life: his family background and his education at the School of Civic Virtue in Copenhagen. We then turn to The Concept of Irony and to understand its structure and argumentative strategy. Since Kierkegaard sees himself as fulfilling a Socratic task, it is important to gain some insight into the thought of Socrates in order to determine exactly what it is that this means. So this week’s lesson looks briefly at a couple of Plato’s dialogues, Euthyphro and The Apology, which Kierkegaard studied carefully. After each analysis a brief account of Kierkegaard’s use or appropriation of the given idea is sketched.

Kierkegaard’s understanding of Socrates was of course based on his reading of the texts of Plato, Xenophon and Aristophanes, that is, the primary sources. But it was also largely shaped by the interpretation of the famous German philosopher G.W.F. Hegel, with whom he was in a constant critical dialogue in The Concept of Irony. Hegel’s philosophy was a highly popular trend at the University of Copenhagen in the late 1830s when Kierkegaard was a student and was writing this work. So this week explores first the presence of Hegel at the university during Kierkegaard’s time, and then Hegel’s analysis of Socrates. This provides the opportunity to revisit and build on the key topics that were introduced in the first lecture: Socratic irony, aporia, the daimon, etc. It is shown how Kierkegaard is inspired and influenced by the important historical role that Hegel ascribes to the person of Socrates. This week also continues the biographical narrative of the young Kierkegaard. It sketches his life as a young student at the University of Copenhagen and his trip to Gilleleje, where he wrote the famous journal entry about seeking a truth for which to live and die. This provides the opportunity to introduce the figure of Hans Lassen Martensen, who was a lifelong rival for Kierkegaard and an important figure in the Danish reception of Hegel’s philosophy.

The goal in this lecture is to have a look at Kierkegaard’s understanding of Socrates and to see where he agrees with Hegel and where he disagrees. We look at Kierkegaard’s analysis of Socrates’ daimon, the trial and conviction of Socrates, the relation of Socrates to the Sophists and to the later schools of philosophy. An account is also given of how Kierkegaard was quite exercised by Hans Lassen Martensen and his lectures at the University of Copenhagen. We explore Kierkegaard’s response to Martensen’s article on Faust, and Kierkegaard’s two satirical works that were aimed at Martensen and his students, namely, The Conflict between the Old and the New Soap Cellars and Johannes Climacus or De Omnibus dubitandum est. Finally, we also introduce a lesser-known Danish figure, Andreas Frederik Beck, who wrote the first book review of The Concept of Irony—a review that gives us a brief snapshot into the contemporary assessment of the work and also affords some insight into Kierkegaard’s view of it when we see his negative reaction to Beck’s comments.

Kierkegaard is interested in the problem of the meaninglessness of life. He regards this as an important modern phenomenon that must be taken seriously. This lecture begins with a treatment of the second part of The Concept of Irony, where Kierkegaard examines different forms of what he calls “modern irony.” The positions that he looks at are very similar to that of the modern nihilist. We examine this analysis to see what insights it might hold for the modern problem of the absence of meaning in our 21st century world. This lecture introduces Kierkegaard’s contemporary Johan Ludvig Heiberg, who tried to alert his age to the crisis of nihilism and subjectivism in a way that anticipates some of Kierkegaard’s considerations. In this lecture we go through Kierkegaard’s critical assessment of Hegel’s understanding of Socrates and history. We try to see where Kierkegaard follows Hegel and where he strikes out on his own.