In this thesis, I take up Kierkegaard’s religious theory and, more specifically, his notion of religiousness. I argue that this notion, along with his overall system, carries significant value for...Show moreIn this thesis, I take up Kierkegaard’s religious theory and, more specifically, his notion of religiousness. I argue that this notion, along with his overall system, carries significant value for non-religious individuals. In Kierkegaardian scholarship, there are two series of interpreters. Firstly, there are those who treat his work in a strictly religious fashion and who judge its concepts strictly for their content. Secondly, there are those scholars who pursue less strict theological readings and argue for the revival of its broader existential relevance. It is to this school of thought this thesis wishes to contribute. In the first chapter, I aim to show that Kierkegaard’s understanding of religiousness can hardly be grasped if we do not highlight his commitments to subjectivity. Religiousness, in the Climacus writings, is in the first place a highly subjective affair. In the second chapter, I continue by exploring the category of religiousness to see where – despite building upon – it differs from mere subjectivity. In this way, the first two chapters are more descriptive than argumentative. In a final chapter, I consider the works of Michael O’neill Burns and Andrew Torrance, who both pertain to the series of scholars who treat Kierkegaardian philosophy in a strict religious fashion. I counter both of their claims in order to substantiate my own reading of Kierkegaardian thought, stressing its secular validity. For this, I draw upon the work of Merold Westphal and Mariana Alessandri, as well as my own reading of the Postscript, to argue that Kierkegaard’s system, despite having deeply theological grounds, offers an extraordinary foundation for all human beings to build their life-attitude on.Show less
