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Good News and Bad News

KB SKS Portal

A reader, Cassandra Swick, wrote recently to ask me if I could help to clarify a particularly obscure passage in Kierkegaard’s Two Ages. “This passage,” she wrote, “is in the context of his discussion of the present age, where he is pointing out its various deficiencies.

“The Hong translation,” she continued “reads:

The coiled springs of life-relationships, which are what they are only because of qualitatively distinguishing passion, lose their resilience; the qualitative expression of difference between opposites is no longer the law for the relation of inwardness to each other in the relation. Inwardness is lacking, and to that extent the relation does not exist or the relation is an inert cohesion. (p. 78.)

The original reads:

Livs-Forholdenes Springfjædre, der kun i den qvalitativt adskillende Lidenskab ere hvad de ere, taber Elasticiteten; det Forskjelliges Fjernhed fra sit Forskjellige i Qvalitets-Udtrykket er ikke Loven for Inderlighedens Forhold til hinanden i Forholdet. Inderligheden mangler, og Forholdet er forsaavidt ikke til, eller Forholdet er en dvask Cohæsion

That is indeed a difficult passage to translate. The good news is that when you run into a passage such as this, where the new Hongs’ translation is particularly awkward and confusing, you can often get help by locating the same passage in an older English translation. I have an old Harper Torchbook edition of The Present Age and Of the Difference Between a Genius and an Apostle. Sure enough, the passage is there, and in much more lucid prose than the Hongs’. The translation, by Alexander Dru, is a model of the translator’s art. It reads:

The springs of life, which are only what they are because of the qualitative differentiating power of passion, lose their elasticity. The distance separating a thing from its opposite in quality no longer regulates the inward relation of things. All inwardness is lost, and to that extent the relation no longer exists, or else forms a colourless cohesion.

Of course Dru omits “Forholdenes,” or “relationships.” My sense, though, is that Dru’s intuitions were right there, that “relationships” can be omitted without any loss of meaning in that “life” effectively implies “relationships.” 

This passage highlights the value of collecting older translations of Kierkegaard, which are still readily available in both brick and mortar used book stores and on Abebooks.com. It also makes clear, a point I have repeatedly made on this blog, that no translation can provide a secure foundation for serious scholarship. I think Dru’s omission of “Forholdenes” doesn’t matter, but I may be wrong about that. 

As the title of this post suggests, however, the reason for it is not simply to make clear the value of collecting older translations of Kierkegaard. I also have some bad news for you. This news concerns the searchable online edition of the new Søren Kierkegaards Skrifter. My old Bryn Mawr professor, and M.A. thesis advisor George Kline, drilled into me that I must always check the wording of quotations against the original text, so rather than simply cut and past the text of the Danish edition of Two Ages from Cassandra Swick’s email, I went to the online version of SKS to cut and paste it from there. 

I was surprised to discover that the online version of SKS has been moved from the website of the Søren Kierkegaard Research Center to the website of the Royal Library, a.k.a. Kongelige Bibliotek. The interface is completely different and I had a great deal of difficulty, at first, figuring out how to search the text. The search function across the entire corpus is problematic in that it gets too many false positives. I typed “Livs-Forholdenes Springfjædre” into the search field and got an enormous number of hits that included only “Livs.” I figured that this might have been because I had selected “Mindst et ord,” or “minimally one word” in the search field, so I tried again after I selected “Alle ord” or “all words.” Those results were still problematic, though, in that while the results took me to En literair Anmeldelse, there were still lots of false positives. Only after I went specifically to En literair Anmeldelse and clicked on the link for a PDF of the text, did my search immediately take me to the right passage. 

To complicate matters even further, all the search instructions appear to be available only in Danish.  It is hard to imagine that they could have made it more difficult for foreigners to search across the whole corpus of the new Søren Kierkegaards Skrifter if that had actually been their objective. 

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Correction!

This is embarrassing. I had written in the last post that Pia Søltoft was the director of the Søren Kierkegaard Research Center at the University of Copenhagen. Sylvia Walsh Perkins corrected me, however, in a recent email exchange. Niels Jørgen Cappelørn is the director of the center, she said. He had told her so himself. That makes sense given the penchant the Danish press had for referring to Cappelørn as the director of the center, even after everyone in the U.S. (and one can presume the rest of the world outside Denmark) had been notified that Pia Søltoft was the director of the center. What gave me pause, however, was the fact that Pia had told me herself that she was the director of the center. Or more correctly, she had answered my question as to whether she was the director of the center with an affirmative “yes.” I’d asked her that precisely because there’s been lingering ambiguity about who is the center director (see my inaugural post to this blog). Pia explained that she was, in fact, the director for now, but that she would not be the director for much longer because now that the center had been incorporated into the theology faculty of the University of Copenhagen, the head of the theology faculty would be the director of the center.

I thought I’d do a web search to see what the website for the center said and was surprised to discover that there were actually two websites for the center, the old one, when the center was not affiliated with the university and one that reflects its new affiliation. Neither lists Pia Søltoft as the director though, so I’m not sure what her role is re the center and why she did not explain the situation. Maybe even she does not understand it. Also, I was surprised to learn that the Theology Faculty bio for Pia to which I had included a link in the earlier post no longer works. It worked when I wrote the piece last week, but it doesn’t work now, so I included an older link above.

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Kierkegaard Repetitions: An International Conference Celebrating the Bicentenary of Kierkegaard’s Birth

Dinner at the Danish Embassy
Dinner at the Danish Embassy

I just returned from one of the most stimulating and interesting Kierkegaard conferences I have been to in many years. The conference was hosted by the Humanities Center at Johns Hopkins University, with support provided by the Office of the Dean of the Zanvyi S Krieger School of Arts and Sciences, the Max Kade Center for Modern German Thought, and the Department of German and Romance Languages and Literatures at Johns Hopkins.

The conference ran all day Friday and Saturday, Sept. 20th and 21. Peter Taksøe-Jensen, the Ambassador of Denmark to the United States, and Katherine Newman, James B Knapp Dean of the Zanvyi S Krieger School of Arts and Sciences gave the opening addresses on Friday after which there were four papers. The very first speaker was Pia Søltoft, the director of the Søren Kierkegaard Research Center (formerly an independent institution but now part of the University of Copenhagen). It was a rare treat for me to see Pia. I had done some translation work for her when I lived in Copenhagen, but despite the fact that I have been back to Denmark many times since I left in 1998, twice even for conferences, our paths hadn’t crossed. If there were fashion awards for scholars, Pia would win one. She is always fabulously turned out!

The title of Søltoft’s talk was “The Transparency of Self-Love? Kierkegaard vs. Frankfurt.” Søltoft summarized both Kierkegaard’s and Frankfurt’s positions on the nature of love and self love and argued that Kierkegaard departed from Frankfurt in that his account of love did not involve an identification of the lover with the interests of the beloved. I pointed out during the question period, however, that I believe this position rests on a conflation of desire and interest. What Søltoft pointed out was that Kierkegaard does not believe that simply giving someone what they profess to want is necessarily loving. Sometimes people desire things that will be injurious to them, hence, according to Kierkegaard, to endeavor to satisfy such a wish is not loving. Søltoft is absolutely right there. It is simply mistaken, I would argue, to take desires to represent interests.

The second presentation was by Hent de Vries of Johns Hopkins. The title of his talk was “The Kierkegaardian Moment: Dialectical Theology and its Aftermath.” De Vries talk, and the first talk of the afternoon “Constantine Constantius Goes to the Theater,” by another professor from Johns Hopkins, Michael Fried were both erudite and informative.

Leonardo Lisi and Jonathan Lear
Leonardo Lisi and Jonathan Lear

Following Fried was Jonathan Lear from the University of Chicago. Lear’s talk was entitled “On a Possible Use of Disjunction in the Late Journals of Søren Kierkegaard, 1854-1855.” Lear began by explaining that his title was meant to be humorous and proceeded to give a really wonderful presentation on the difficulty of understanding what it means to be human, with special emphasis on Socrates and irony. Lear has a new book entitled A Case for Irony that is rich in references to Kierkegaard and hence must reading for serious Kierkegaard scholars. Given the quality of Lear’s book on Freud, which I finished reading just before the conference, I’d say that pretty much anything Lear writes is well worth a read. Lear is a self-professed long-time Kierkegaard lover and often includes references to Kierkegaard in his works.

There were six papers on Saturday. The day began with a paper by Michelle Kosch from Cornell. Her paper was entitled “Moral Ideals and ‘ought implies can.'” The paper opened with what Kosch identified as one of her favorite passages from Kierkegaard:

Where, then, is the boundary for the single individual in his concrete existence between what is lack of will and what is lack of ability; what is indolence and earthly selfishness and what is the limitation of finitude? … Let all the dialecticians convene – they will not be able to decide this for a particular individual in concreto. (VII: 426.)

Ekart Förster and Michell Kosch
Ekart Förster and Michell Kosch

Kosch’s paper opened with an anecdote which, if I remember correctly, goes like this: One day the chair of her department was one his way in to school for a meeting when he fell down the stairs in his house and had, according to his own words, “the wind knocked out of him.” He made it to the meeting, however, despite the accident, and learned only later that he’d actually suffered several cracked ribs and a collapsed lung.

If he had called in to say that he could not, in fact, make it to the meeting, explained Kosch, no one would have questioned the statement. Everyone would have accepted his claim that he was simply unable to make it to the meeting because of his accident. And yet, he had actually been able to make it to the meeting. So where does that leave us with respect to the project of determining the relation between what we can do relative to what we ought to do? This was the subject of Kosch’s fascinating presentation. She said in conversation afterward that she thinks the presentation is too rough at this point to try to publish. If that’s true, then her standards are indeed high because I thought it was extraordinarily rigorous and that the topic it addresses is one of the most important in ethics/action theory, if not in philosophy more generally.

After Kosch came Vanessa Rumble who spoke on Kierkegaard and Schelling.  Rumble’s work is always interesting and this paper was no exception. Next was Lore Hühn of the University of Freiburg. Hühn gave an equally interesting and informative presentation on “negativity” in Hegel, Kierkegaard and Adorno. I enjoyed both these papers immensely, and was particularly pleased to meet Professor Hühn because in addition to being an excellent scholar, she is the president of the International Schelling Society.

David Kangas, of Cal State Stanislaus, gave the last paper before lunch, entitled “The Nowhere of Truth: Kierkegaard’s Discourse on the Occasion of Confession.” Kangas is one of the few scholars giving serious analytical attention to Kierkegaard’s religious discourses. It’s strange that these works have not received more attention given that Heidegger considered they contained more philosophical substance than anything else Kierkegaard had written. Kangas’ presentation, which developed the idea that the act of confession was not really an act at all, but a particular kind of inaction (for want of a better word), was one of the most original and thought provoking of the entire conference.

I was honored to chair the last session of the conference where the first presenter was my long-time friend Edward Mooney of Syracuse. It was Mooney who approached me about translating Kierkegaard for Oxford, and Mooney who did the introduction to that book, so I was very grateful to be able to thank him publicly for his long friendship and support. The title of his presentation was “Dependence and its Discontents: How Self is Sustained by Another” and was a lyrical exploration of its subject in the spirit of Kierkegaard’s own writing. This was not surprising given that Mooney is a published poet as well as a scholar.

The last speaker of the conference was Michael Finkenthal of Johns Hopkins whose paper was entitled “Kierkegaard in Romania before WWII: Reception and Rejection.” There were several scholars from Johns Hopkins on the program. What distinguished Finkenthal, however, was that he is not a philosopher, theologian, or literary scholar–he’s a physicist! He’s in the Department of Physics and Astronomy at Johns Hopkins. He’s published extensively in that field, but has somehow also managed to publish several works of philosophy and or intellectual history including one on Cioran, another on Shestov, and a third on Benjamin Fondane.

The highlight of the conference, however, was the dinner on Friday evening. Peter Taksøe-Jensen, the Ambassador of Denmark to the United States, invited all the conference participants to a dinner at the Danish Embassy in Washington. It was by far the best conference dinner I had ever been to and a lovely gesture on the part of the Ambassador and the Danish government more generally. The embassy is absolutely beautiful, decorated in the impeccably understated style specific to the Danes. No one has so well developed a sense of style as the Danes!

Special thanks have to go to the other session chairs: Ruth Leys, Paola Marrati, and Eckart Förster of Johns Hopkins and Kristin Gjesdal of Temple University, and, finally, to Leonardo Lisi of Johns Hopkins, who organized the conference and shepherded the participants about the beautiful campus. I can only imagine how much work must have gone into that!