As I mentioned last week, Peter Tudvad was in New York recently doing research for his forthcoming book on Bonhoeffer. He graciously consented to be interviewed about the controversy surrounding his new book on Kierkegaard and anti-Semitism. The first part of that interview is below. I will post the second part next week.
Piety: Not much is known in the English-speaking world about the controversy over your new book. Can you give a brief summary of it?
Tudvad: That might be difficult as the row lasted for about two months, and was very intense. A newspaper, Berlingske Tidende, published an interview with me about three weeks before the book was actually published. The reporter was shocked by the quotations I had included in the preface, which I let him see, such as Kierkegaard writing that the Jews were typically usurers and as such bloodthirsty, that they had a penchant for money (due to an abstract character, as Kierkegaard supposes), and that they dominated the Christians. As I told the reporter, Kierkegaard was of the opinion that the Jews would eventually kill the European Christians – something which he wrote in an entry in his diary, but which was omitted from the Hong’s translation, I guess on purpose – and that they had an extraordinary sexual appetite and thus many children. They were, according to Kierkegaard, mundane and had no real spirit, no quest for the eternal bliss.
Never mind, the former head of the Søren Kierkegaard Research Center at the University of Copenhagen, Niels Jørgen Cappelørn, was interviewed too for the very same edition of the newspaper, and he actually agreed with me that what Kierkegaard had said about the Jews was something which we today must term antisemitism. He agreed, too, that the reason that we have seldom discussed this aspect of his theology might be that we were afraid of damaging his image, his reputation, thus losing the prostrate respect many have for one of the few internationally renowned Danish authors. Nevertheless, the day after, in another newspaper, Cappelørn said the opposite. Many other people seemed to be offended by my labelling Kierkegaard as an antisemite and began polemicising against me without ever having read my book. Especially theologians were eager to make the case smaller than I think it is, saying that it was only in entries in Kierkegaard’s private diary that he wrote bad things about the Jews – which, by the way, is not true, even though I don’t see why we should not discuss his “private” antisemitism, when we have discussed so many other “private” aspects of his thoughts. His diaries have always been considered a key to the understanding of his published works, so if one, for example, with the help of his entries can link his antisemitisme with his theology, and vice versa, I think we really ought to discuss the problem seriously
The rest of the interview with Tudvad will appear next week.