Contemplative History vs. Speculative History: Kierkegaard and Hegel on History in On the Concept of Irony

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Contemplative History vs. Speculative History : Kierkegaard and Hegel on History in On the Concept of Irony. / Söderquist, K. Brian.

In: Kierkegaard Studies, Vol. 2012, No. 1, 07.2012, p. 101-116.

Research output: Contribution to journal › Journal article › Research › peer-review

Harvard

Söderquist, KB 2012, 'Contemplative History vs. Speculative History: Kierkegaard and Hegel on History in On the Concept of Irony', Kierkegaard Studies, vol. 2012, no. 1, pp. 101-116. https://doi.org/10.1515/kier.2012.101

APA

Söderquist, K. B. (2012). Contemplative History vs. Speculative History: Kierkegaard and Hegel on History in On the Concept of Irony. Kierkegaard Studies, 2012(1), 101-116. https://doi.org/10.1515/kier.2012.101

Vancouver

Söderquist KB. Contemplative History vs. Speculative History: Kierkegaard and Hegel on History in On the Concept of Irony. Kierkegaard Studies. 2012 Jul;2012(1):101-116. https://doi.org/10.1515/kier.2012.101

Author

Söderquist, K. Brian. / Contemplative History vs. Speculative History : Kierkegaard and Hegel on History in On the Concept of Irony. In: Kierkegaard Studies. 2012 ; Vol. 2012, No. 1. pp. 101-116.

Bibtex

@article{0fdb08c2d4ce4118a9469b955185df81,
title = "Contemplative History vs. Speculative History: Kierkegaard and Hegel on History in On the Concept of Irony",
abstract = "One of Kierkegaard's explicit aims in On the Concept of Irony is to give an account of Socrates' role in world-history, and readers have often noted that his project is consistent with what one might expect in a Hegelian speculative study. Curiously, though, Kierkegaard labels his method {"} contemplative{"} rather than {"}speculative{"} and argues that his method differs from speculation even though it also aims to sketch the movements of world-history. Contemplation, he says, allows him to look at the hidden interior life of human subjects in a way that speculation cannot. This article argues that even though Kierkegaard exaggerates some of the differences, his contemplative method is best viewed as an attempt to get at aspects of particular existence that resist systematic articulation and that it thus anticipates Kierkegaard's later treatment of the tense relationship of speculation to subjective interiority.",
author = "S{\"o}derquist, {K. Brian}",
year = "2012",
month = jul,
doi = "10.1515/kier.2012.101",
language = "English",
volume = "2012",
pages = "101--116",
journal = "Kierkegaard Studies",
issn = "1430-5372",
publisher = "Walterde Gruyter GmbH",
number = "1",

}

RIS

TY - JOUR

T1 - Contemplative History vs. Speculative History

T2 - Kierkegaard and Hegel on History in On the Concept of Irony

AU - Söderquist, K. Brian

PY - 2012/7

Y1 - 2012/7

N2 - One of Kierkegaard's explicit aims in On the Concept of Irony is to give an account of Socrates' role in world-history, and readers have often noted that his project is consistent with what one might expect in a Hegelian speculative study. Curiously, though, Kierkegaard labels his method " contemplative" rather than "speculative" and argues that his method differs from speculation even though it also aims to sketch the movements of world-history. Contemplation, he says, allows him to look at the hidden interior life of human subjects in a way that speculation cannot. This article argues that even though Kierkegaard exaggerates some of the differences, his contemplative method is best viewed as an attempt to get at aspects of particular existence that resist systematic articulation and that it thus anticipates Kierkegaard's later treatment of the tense relationship of speculation to subjective interiority.

AB - One of Kierkegaard's explicit aims in On the Concept of Irony is to give an account of Socrates' role in world-history, and readers have often noted that his project is consistent with what one might expect in a Hegelian speculative study. Curiously, though, Kierkegaard labels his method " contemplative" rather than "speculative" and argues that his method differs from speculation even though it also aims to sketch the movements of world-history. Contemplation, he says, allows him to look at the hidden interior life of human subjects in a way that speculation cannot. This article argues that even though Kierkegaard exaggerates some of the differences, his contemplative method is best viewed as an attempt to get at aspects of particular existence that resist systematic articulation and that it thus anticipates Kierkegaard's later treatment of the tense relationship of speculation to subjective interiority.

UR - http://www.scopus.com/inward/record.url?scp=84880464402&partnerID=8YFLogxK

U2 - 10.1515/kier.2012.101

DO - 10.1515/kier.2012.101

M3 - Journal article

AN - SCOPUS:84880464402

VL - 2012

SP - 101

EP - 116

JO - Kierkegaard Studies

JF - Kierkegaard Studies

SN - 1430-5372

IS - 1

ER -

ID: 281863622