Although the life and trajectory of Søren Aabye Kierkegaard is well known, it is interesting to highlight some relevant biographical aspects since the first thing that is found in the Danish philosopher is that biographical readings can be made of all his works.
Educated in Lutheranism, in the strong bourgeois imprint of the kingdom of Denmark, Kierkegaard cannot escape the romantic influence that comes through the German language and, even less, to the condition of cultural minority that drives him to transform sooner or later In an eccentric. In fact, the death of the father also means the impulse to conclude his thesis on the concept of irony, which is not exempt from being written in an ironic way.
The annotation in his Diary corresponding to August 11, 1838, record the death of the father as follows, as if it were a vital initiation: I consider his death as the last sacrifice of love he has made for me, because he do not abandon to me with his death but “has died for me” so that I can do something with my life, if that is possible.
Kierkegaard understood life as something irreducible, and at the same time turned away from it to show his writing at the risk of reducing it. In the annotations of the Diary there is an allusion to the irreducible of life: the bad thing is that only one mentally develops an idea, realizes that one lives it; The other day you had an idea to compose a Faust and only now I understand that I described myself.
The indiscernible experience indicates that ideas are not something abstract, but that they live, they produce something in the person; Moreover, as soon as person begins to think, ideas become meat.
In a long letter to his brother-in-law Lund, Kierkegaard points out the dilemma in which he finds himself: There are, so easy natures, that they capture at first sight the direction they must take and move calmly along the indicated path without being disturbed by the idea of that, perhaps, they could have chosen a different one.
The letter dated 1839 marks the beginning of the distancing with Danish hegelianism that dominates the University of Copenhagen at that time; but it also implies the deep desire to make philosophy, through literature, a way of showing any reductionism of the singular.
In Kierkegaard the renunciation of all systematic thinking obtained from the very attitude of suspicion that exists in every young philosopher.
His relationship with Regina Olsen is famous, which consists of a courtship that led him to compromise, which is followed by the surprise of the breakup, to end in a constant evocation. Following the same concept of conception of life, it could be understood that the rupture is again a biographical element that singles out and deepens the experience, but as long as it transcends it in the orientation to a new stage that requires the necessary customization.
In Kierkegaard the breakup is about something much more subtle and has an operational purpose in writing. Without it, there would not be the Diary of a Seducer, The repetition, Fear and Tremor or The Concept of Anguish, all published between 1843 and 1844, which fictionalize the break, although the feeling of discouragement and misfortune that overwhelms them is the one that gradually Orient the writing in the direction of the religious stadium.
In the letters of the courtship and the diary notes, it see how development consist in love seduction, possession and introduction into the world of experience through abandonment.
Kierkegaard left Denmark in October 1842 towards Germany, leaving behind any moral dilemma, any reasoning of a practical or civil order after breaking his commitment; he thus assumes the life of thought, of solitary speculation, of the order of experience by meddling in the order of philosophy.