Søren Aabye Kierkegaard was a nineteenth century existentialist philosopher, and arguably both the father of existentialism and modern psychology. He is a grossly misunderstood figure, whom some argue was a mystic, an anti-rationalist, or, as is more reasonable, an anti-philosopher. Often his overtly religious writings are overlooked or de-Christianized in favor of the pseudonymous authorship. An idiosyncratic style, along with a complex authorial method, go far in confounding the unwary reader.
This site features a commentary on the writings of Kierkegaard. Information on every published work and article (including many unfinished writings and journal entries) is presented here with publication data, quotes, detailed commentary, and images. There are also supplementary materials to aid in your research. A good place to start is to go straight to the Commentary itself where you can view abstracts of the works before diving in.
Discussions of Kierkegaard have, then as now, been diverted to consider his singular personality.
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Kierkegaard the eccentric...
To my contemporaries my significance depends on my trousers; it may be that to a later era my significance will also depend a little on my writings.
Kierkegaard the existentialist...
The whole of existence makes me anxious, from the smallest fly to the mysteries of the Incarnation. It's all inexplicable, myself most of all. For me all existence is contaminated, myself most of all. Great is my distress, unlimited. No one knows it but God in heaven and he will not comfort me. No one but God in heaven can console me and he will not take pity on me.
Kierkegaard and Plato's maieutic approach...
The fact that several of Plato's dialogues end with no conclusion has a far deeper reason than I had earlier thought. For this is a reproduction of Socrates' maieutic skills, which activate the reader or listener himself, and therefore end not in any conclusion but with a sting. This is an excellent parody of the modern rote-learning method that says everything at once and the quicker the better, which does not awaken the reader to any self-activity, but only allows him to recite by heart.
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I shall work on coming into a far more intimate relation with Christianity; up to now I have in a way been standing altogether outside it, fighting for its truth. I have borne the cross of Christ in a quite external way, like Simon of Cyrene.