Richard Popkin begins his essay “Kierkegaard and Skepticism,” by quoting Hume. “To be a philosophical skeptic,” asserts Hume at the end of his Dialogues Concerning Natural Religion, “is, in a man of letters, the first and foremost essential step towards being a sound, believing Christian.”
Popkin begins his essay with this quotation because Kierkegaard is known as something of a skeptic. Skepticism, as a philosophical position, is defensible, however, only against the backdrop of a particular, and relatively compelling, epistemological theory. That is, skepticism is essentially an account of the limits of knowledge, so any skeptic worth his salt has to have a fairly sophisticated account of the nature of knowledge and it limits. One would thus expect that there would be a fairly large body of scholarship on Kierkegaard’s epistemology. Strangely, there are only three books on Kierkegaard’s epistemology: Anton Hügli’s Die Erkenntnis der Subjektivitåt und die Objektivität des Erkennens (knowledge of subjectivity and the objectivity of knowing) (Basel, Switzerland: Editio Academica, 1973), Martin Slotty’s dissertation from 1915, Die Erkenntnislehre S. A. Kierkegaards (the epistemology of S. A. Kierkegaard), and my Ways of Knowing: Kierkegaard’s Pluralist Epistemology (Waco, TX: Baylor, 2010).
Unfortunately, two of these three works are not only in German, they’re out of print, and that has meant they’ve been more or less ignored by Anglo-American Kierkegaard scholarship, to its detriment. Fortunately, Ways of Knowing makes much of the substance of these works available for the first time to scholars who do not have a sufficient mastery of German to read the originals. Better still, Gegensatz Press is going to publish an English translation of Slotty’s work. This is wonderful news for Kierkegaard scholars, because Slotty’s is by far the more accessible of the two German works. It enjoys the distinction of being the very first work, so far as I know, in any language on Kierkegaard’s epistemology and as such it is something of a general introduction. It should be required reading for every Kierkegaard scholar, especially those who do not want to go on to tackle the larger and more substantive work by Hügli. I don’t know whether Gegensatz takes preorders. My advice is to write them and inquire.