I have been a member of the steering committee of the Kierkegaard, Religion, and Culture Group of the American Academy of Religion, on and off, for many, many years. Sylvia Walsh Perkins brought me onto the steering committee, as she did Marcia Robinson. Sylvia was always looking out for younger scholars, and especially women, because she knew from experience how inhospitable the world of scholarship could be for women.
Two of my biggest supporters throughout my career have been the late Robert L. Perkins and Sylvia Walsh Perkins. I met them both at the very first Kierkegaard conference I attended at the College of Wooster, when I was still only a graduate student. One of my professors, George L. Kline learned I planned to attend the conference and suggested that I should try to make contact there with Bob Perkins. Perkins’ work on Kierkegaard, George explained, was very good, so it would be good for me to get to know him.
I didn’t know anyone at that conference, so I was happy to have something of an information introduction to Bob. I approached him during one of the breaks early in the conference. I liked him immediately. Despite being one of the top people in Kierkegaard studies in the world, he was very warm and modest and self effacing. When I mentioned to him how his work had been recommended to me by George Kline, he seemed pleased, but immediately changed the subject. “You should read Sylvia Walsh’s work,” he exclaimed with enthusiasm. “Now there is a scholar who is really good!”
I’m paraphrasing, of course, because that first meeting was so long ago that I don’t remember exactly what Bob said. In fact, that first meeting was so long ago that Bob and Sylvia weren’t even married yet. I followed Bob’s advice and sought out Sylvia at that same conference. I quickly became friends with both of them, and not because they were the first Kierkegaard scholars I met, but because they were both truly lovely people, passionate and gifted scholars, warm, kind, and socially conscious. Bob and Sylvia supported me throughout my career. In fact, it is no exaggeration to say that without the support of Bob, Sylvia, and C. Stephen Evans, I wouldn’t have a career.
I was therefore deeply moved when Sylvia contacted me recently to ask whether I would be interested in any of the books she was planning to get rid of. She said she was winding down her scholarly activity and hence unlikely to need all the books in the large library she and Bob has amassed over the years. Among the books Sylvia offered me was a complete set of the new Søren Kierkegaards Skrifter, the most recent edition of Kierkegaard’s collected works in Danish, as well as a complete set of the new Kierkegaard’s Journals and Notebooks, the English translation of Kierkegaard’s journals and papers that is based on the new SKS.
Sylvia was also getting rid of the old Hongs’ translation of the journals and papers that they had done for Indiana University Press. I’m not a huge fan of the Hongs’ translations, as readers of this blog are likely aware. The earlier translations tend to be better than the later ones, though, and their translations of the journals and papers are very early. Also, while the new Kierkegaard’s Journals and Notebooks is far more comprehensive than the old Hongs’ translation that went under the title Kierkegaard’s Journals and Papers, the actual translations in the new edition are often no better, and sometimes even worse, than those in the older edition. The thing I like best about the Hongs’ translation of the journals and papers, though, is that it is organized thematically rather than chronologically. That makes it a pleasure simply to sit and read.
I’d wanted a set of the Hongs’ Journals and Papers for years. It is still available through Indiana, as well as Abebooks.com. It’s quite expensive, though, to get a complete set, even used. Given that I already had a complete set of the Papirer (which I had also earlier gotten from Bob and Sylvia), and given that Princeton had come out with the new Journals and Notebooks, it seemed extravagant to lay out money for the now obsolete Hongs’ translation.
But then, out of nowhere, or so it seemed, I got an email from Sylvia, whom I had come to regard as sort of my scholarly guardian angel, asking me if I wanted a collection of books that included this set. Of course the Journals and Papers are not the most important of the works Sylvia has so generously given me. They are the books, however, for which I had nurtured a secret longing. After all SKS is available online, and KJN is disappointing in some respects.
And now I have my very own set of Kierkegaard’s Journals and Papers! Thank you, Sylvia!
It seemed wrong to pick and choose books from the list Sylvia sent me, so I told her just to send them all and that I would find homes for any books I already had. Hence the title of this post. I’ve created a list of the duplicates and will send them to anyone who is willing to pay for the postage. Just write me and let me know which books you would like and why. The reason I would like you to explain why you want the book, or books, in question is in case several people write at the same time that they want the same book, or books. Basically, I will distribute the books based on a first come, first served basis, but if two or more people request the same books at the same time, an explanation of why each wants the book, or books, will help me to decide who should get them. I will let you know what it will cost to ship them and will not ship them until I hear that you are okay with that cost.
Again, I’ve attached a list of the books I am giving away. Some highlights are a complete third edition of Kierkegaard’s collected works in Danish, selected volumes of both SKS and KJN. Check out the attached list, though, for exciting finds!
I gave a paper entitled “Pulling Ourselves Together: Kierkegaard and the Catechesis of Contagion” at the annual meeting of the American Academy of Religion last month. Several people told me I should try to publish the paper, but I fear that might be difficult because it is not a traditional academic paper, but actually contains edifying elements. So I decided that rather than racking my brains trying to think of an appropriate journal, I would simply post it to this blog. I haven’t posted the whole paper, though, because while it is short, at ten pages, it is still considerably longer than the average post to this blog. What I’ve done instead is simply posted the first part and then provided a link to the pdf of the entire paper at the end in case you are sufficiently intrigued by the beginning and decide you would like to read all the way to the end.
Vær så god!
“You may have heard,” writes Kierkegaard in “To Preserve One’s Soul In Patience,”
“how someone who had thoughtlessly frittered away his life and never understood anything but wasted the power of his soul in vanities, how he lay on his sick bed and the frightfulness of disease encompassed him and the singularly fearful battle began, how he then, for the first time in his life, understood something, understood that it was death he struggled with, and how he then pulled himself together in a purpose that was powerful enough to move a world, how he attained a marvelous collectedness for wrenching himself out of the sufferings in order to use the last moment to catch up on some of what he had neglected, to bring order to some of the chaos he had caused during a long life, to contrive something for those he would leave behind. You may have heard it from those who were there with him, who with sadness, but also deeply moved, had to confess that in those few hours he had lived more than in all the rest of his life, more than is lived in years and days as people ordinarily live” (Eighteen Upbuilding Discourses, p. 181).
Not since the flu pandemic of 1918, which took more lives than WWI, has an illness aroused so much anxiety and fear as the COVID-19 pandemic. And yet this global tragedy is also an opportunity for us to understand, perhaps for the first time, how we struggle with death from the moment we come to understand our mortality, even if we spend most of our lives in denial concerning this struggle. Our current crisis provides us, according to Kierkegaard, with an opportunity to reevaluate our lives, to catch up on what we have neglected, to bring order to some of the chaos we may have caused during our lives, to contrive something for those we will eventually leave behind, to live more than in all the rest of our lives, “more than is lived in years and days as people ordinarily live.”
This paper argues that the confrontation with our mortality that the COVID-19 pandemic has forced upon us can, according to Kierkegaard, be a means of powerful spiritual instruction, instruction on what is truly meaningful in existence and how we may live our lives, however long or short they may be, so fully, so completely enfolded in the embrace of Grace that even the specter of death is no longer frightening.
“Pulling Ourselves Together,” delivered at the 2021 annual meeting of the American Academy of Religion.