Kierkegaard in 90 Minutes (Philosophers in 90 Minutes) [Unabridged] [Audio CD]

Paul Strathern (Author), Robert Whitfield (Narrator)

Book Description

Publication Date: October 2003 | Series: Philosophers in 90 Minutes

In Kierkegaard in 90 Minutes, Paul Strathern offers a concise, expert account of Kierkegaard's life and ideas, and explains their influence on man's struggle to understand his existence in the world. The book also includes selections from Kierkegaard's work; a brief list of suggested reading for those who wish to push further; and chronologies that place Kierkegaard within his own age and in the broader scheme of philosophy.

--This text refers to the Paperback edition.

Editorial Reviews

Review

"Dr. Strathern manages to make philosophic peaks clear-and philosophers human....Miraculously succinct, informative and valuable books." -- Otto Scott's Compass, 1/1/97

"Each of these little books is witty and dramatic and creates a sense of time, place, and character....I cannot think of a better way to introduce oneself and one's friends to Western civilization." -- Katherine A. Powers, Boston Globe 10/20/96

"I find them hard to stop reading....Mr. Strathern's books are well-written, clear and informed; they have a breezy wit about them....Good enough for them to provide genuine education." -- Richard Bernstein, New York Times, 7/2/98

"Witty, illuminating, and blessedly concise." -- Jim Holt, Wall Street Journal, 3/18/97

A godsend in this era of the short attention span. -- Daryl Royster Alexander, New York Times

Dr. Strathern manages to make philosophic peaks clear-and philosophers human....Miraculously succinct, informative and valuable books. -- Otto Scott's Compass, 1/1/97

I cannot think of a better way to introduce oneself and one's friends to Western civilization. -- Katherine A. Powers, Boston Globe 10/20/96

I find them hard to stop reading.... Well-written, clear and informed; they have a breezy wit about them.... -- Richard Bernstein, New York Times, 7/2/98

Witty, illuminating, and blessedly concise. -- Jim Holt, Wall Street Journal, 3/18/97 --This text refers to the Paperback edition.

About the Author

Paul Strathern, a former Somerset Maugham prize winner, has written five novels as well as books on history and travel. His own degree in philosophy was earned at Trinity College, Dublin. --This text refers to the Paperback edition.

Product Details

• Audio CD
• Publisher: Blackstone Audiobooks; Unabridged edition (October 2003)
• Language: English
• ISBN-10: 0786190434
• ISBN-13: 978-0786190430
• Product Dimensions: 6.5 x 5.6 x 0.4 inches
• Shipping Weight: 4.2 ounces (View shipping rates and policies)
• Average Customer Review: 2.6 out of 5 stars  See all reviews (7 customer reviews)
• Amazon Best Sellers Rank: #2,544,822 in Books (See Top 100 in Books)

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Most Helpful Customer Reviews

8 of 10 people found the following review helpful:

3.0 out of 5 stars Danger, Will Robertson, July 26, 2000

By 

J. C. Woods "silvannus" (Malden, MA USA) - See all my reviews
(VINE VOICE)    (REAL NAME)   

This review is from: Kierkegaard in 90 Minutes (Philosophers in 90 Minutes Series) (Paperback)

This book should have CAUTION written on it, as it is dangerous. Let me give you a few examples:

1) On page 7 it says, "Kierkegaard wasn't really a philosopher at all. At least not in the academic sense." If we say that academic philosophy does not recognize Kierkegaard as a philosopher we must also recognize that Kierkegaard thinks academic philosophy is a nest of charlatans and liars who have no right to judge his work. For Kierkegaard, Socrates is the paradigmatic philosopher. Imagine, for a moment, Plato's dialogue Protagoras. There is Socrates, who receives no money for teaching because he has nothing to teach. There are, on the other hand, the sophists, who claim to be able to teach the Sciences, real knowledge, in return for pay. Who does the academic philosopher resemble: Socrates or the sophist? Who does Kierkegaard more resemble? If Kierkegaard is not a philosopher, how is Socrates one? Certainly, Kierkegaard never claimed to be a philosopher (despite his Doctorate in Philosophy), calling himself a poet, but it must always be remembered that this is because he holds academic philosophers in contempt.

2) On page 8 is the claim that Kierkegaard invented existentialism, a claim about as absurd as Socrates invented philosophy or Jesus, Christianity. Sartre invented existentialism and then enlisted "precursors" to support the claim that he hadn't. Existentialism is one interpretation of Kierkegaard's work and is probably not the best one. Now that Post-Modernism is all the rage, Kierkegaard is being seen as Post-Modern (see Both-And by Michael Strawser). The problem is that what you bring to Kierkegaard is what you get out of him and if you are looking for existentialism in Kierkegaard, you will find it, whether its there or not.

3) In the chapter on "Life and Works" one of the most pervasive and difficult to dispell error about Kierkegaard is presented as fact. The author describes the pseudonymous authorship as Kierkegaard's attempt to disguise himself. This is true enough. The problem is that a pseudonym did nothing, in a small town like Copenhagen, to disguise his identity. Everybody in town knew who the author of Either/Or was. So clearly to say as the author did, "Once again Kierkegaard found himself in a pickle. . . .Put simply he wanted to hide behind a pseudonym, yet at the same time he wished to make it obvious it was a pseudonym"(p. 35) is disingenuous. Hello, I think everybody is going to figure out that A and B are not real names. I don't think he needs to signal people that these are pseudonyms. So what has Kierkegaard got to hide. Himself. He is trying to get free of his own history. He creates, not just pseudonyms, but characters which themselves embody philosophical ideas. By coming to understand the expressions, concerns and moods of these characters, a careful reader comes to understand a philosophical idea (for instance, in either /Or A embodies the aesthetic existence sphere and B the ethical sphere). There is a danger therefore in talking too much about Regine Olsen or Michael P. Kierkegaard as the source or meaning of Kierkegaard's pseudonymous works. Then one has a source for pat answers about Kierkegaard's meaning with no real interpretive depth. As long as one continues talking about Kierkegaard upbringing or his engagement one risks a surface interpretation displacing any hope of a deeper understanding.

I suggest Douglas Mullen's book Self-deception and cowardice in the Present Age, or Parables of Kierkegaard by Thomas Oden as alternatives.

7 of 9 people found the following review helpful:

1.0 out of 5 stars False assertions and erroneous conclusions abound, October 10, 2003

By 

Kierka "Hypochondriacprofundity" (Kennewick, Washington United States) - See all my reviews

This review is from: Kierkegaard in 90 Minutes (Philosophers in 90 Minutes Series) (Paperback)

This book was dismal. Not only did the author fail to address Kierkegaards main ideas, he completely rewrote who Kierkegaard was disregarding or not knowing that Kierkegaard had responded to many of his "insightful" critiques. There were many false assertions in this book, but I will only list two.

(1) Paul asserts that Kierkegaard believed that humans should ethically cease to procreate so that God's work could be finished. Where did Kierkegaard ever say this? Paul draws this notion from Kierkegaard's decision to remain single in order to devote himself to writing. Kierkegaard would never have made such an idiotic absolute statement about something that he would see as relative to one's walk with God. This is one example that shows a gross misinterpretation and misunderstanding of Kierkegaard. This bias colors the whole reading experience.

(2) Paul asserts that in Kierkegaard's description of despair, Kierkegaard contradicts himself by asserting being as opposed to becoming. One can easily see the synthesis of the two if one has but a little knowledge of Christianity. An individual in him or herself is becoming and is not yet finished. An individual in God is a finished work, aka being. God according to scipture is the author and finisher of a believers faith. A believer in time is becoming. A believer in eternity is complete. Paul's confusion comes from making becoming and being logically opposed (infinite becoming vs eternal being?). Kierkegaard sees one leading to the other.

This book is a waste of time. Paul does not understand Kierkegaard as well as he would like his reader to believe. According to Paul, it is amazing that Kierkegaard had some good ideas mixed in with all of his rubbish. Unfortunately, Paul's book is pretty much pure rubish.

2 of 2 people found the following review helpful:

1.0 out of 5 stars Don't waste your hour and a half, July 23, 2001

By A Customer

This review is from: Kierkegaard in 90 Minutes (Philosophers in 90 Minutes Series) (Hardcover)

The timelines and bibliography are good. Otherwise, I would say this book reminds me of an offhand attempt to dispose of a topic the author has little interest in or sympathy for. Just to make the series complete. Shallow. If you want to read a much better Kierkegaard intro, try Donald D. Palmer's Kierkegaard for Beginners. It takes a little longer than 90 minutes, but it's written with gusto.