https://www.peren-revues.fr/revue-k/1634 Entrées d’index fr 0 https://www.peren-revues.fr/revue-k/1692 In Badiou’s philosophy, the name of Kierkegaard is that of an “anti-philosopher”, a figure who challenges philosophy by claiming a more authentic access to truth. The aim of this paper is to summarize Kierkegaardian anti-philosophy by showing its opposition to the Hegelian system through the promotion of singular existence over abstract concept. His decisive “act” is the either/or, the radical alternative that tests subjective truth, an act that is incorporated by Badiou into his theory of “points”, while recognizing the limits of Kierkegaard’s subordination to the Christian paradox. dim., 18 janv. 2026 19:54:43 +0100 lun., 19 janv. 2026 18:00:48 +0100 https://www.peren-revues.fr/revue-k/1692 https://www.peren-revues.fr/revue-k/1672 dim., 18 janv. 2026 19:02:44 +0100 lun., 19 janv. 2026 17:38:44 +0100 https://www.peren-revues.fr/revue-k/1672 https://www.peren-revues.fr/revue-k/1668 According to Kierkegaard’s Works of Love, love undermines private property, which modern political philosophy, from Hobbes to Hegel, considers the foundation of civil society. Love is therefore an anti-political category, producing a permanent political state of exception. At the same time, love must be recognizable by its fruits, without, however, being able to objectively identify and prove what and where these fruits are. Therefore, love, the anti-political and the impossible par excellence, must entail visible and political consequences in the world. dim., 18 janv. 2026 18:46:02 +0100 lun., 19 janv. 2026 17:27:18 +0100 https://www.peren-revues.fr/revue-k/1668 https://www.peren-revues.fr/revue-k/1633 In Works of Love (1847), Kierkegaard understands neighborly love as an individual ethics of inwardness, one that does not seek to be the source of social or political transformation. This stance has led the author to be categorized as conservative, seeking to preserve a status quo that was in his favor. He also rejects the thesis that societies progress in such a way that they might one day achieve utopia, a society where inequalities are but a distant memory. For him, power relations do not disappear over the course of history; rather, they simply transform into more subtle mechanisms, where values become representations without being truly embodied by individuals. In this context, he considers neighborly love—in its intersubjective aspect—to be a form of everyday resistance, that is to say a way of recognizing the other as a subject when they are reified or instrumentalized. However, we will take a step back from Kierkegaard’s claim that his ethics is apolitical, and instead examine the political potential of what we could call the minima amoris acta. sam., 17 janv. 2026 21:03:26 +0100 dim., 18 janv. 2026 22:02:55 +0100 https://www.peren-revues.fr/revue-k/1633 https://www.peren-revues.fr/revue-k/1628 In Kierkegaard’s thought, Job emerges as a figure where faith and despair converge, and where the suspension of ethics becomes the suspension of meaning itself. Through a chronological and conceptual reading of Kierkegaard’s published and unpublished writings, this article reconsiders Job not as a mere religious archetype but as the emblem of an ethics of silence: a place where truth no longer argues but endures, manifesting itself as pure exposure to the divine and to the limits of human understanding. sam., 17 janv. 2026 20:55:08 +0100 dim., 18 janv. 2026 21:54:19 +0100 https://www.peren-revues.fr/revue-k/1628 https://www.peren-revues.fr/revue-k/1687 Kierkegaard’s philosophy of secrecy has rarely been studied, and when it has, authors like Fondane seem to link it to the existential reduplication of his work and his life. But if we consider the category of secrecy seriously, we discover its ethical importance. In it, we find a Self constructed through and by alterity. This conception of Self illuminates The Sickness unto death’s tortuous first pages but is not thematized within Kierkegaard himself. For that, we must turn to Jacques Derrida’s reading of Kierkegaard. Through Derrida, secrecy becomes the sign of a pronominal ethic, in which my Self and Alterity are compenetrated and become equally unsubstitutable. dim., 18 janv. 2026 19:38:58 +0100 dim., 18 janv. 2026 19:38:58 +0100 https://www.peren-revues.fr/revue-k/1687 https://www.peren-revues.fr/revue-k/1684 This essay aims to place Kierkegaard’s philosophy in the context of destitution, tracing the idea of the temporality of the event, through the concept of “moment” as it is thought in Philosophical Fragments (1844). In Philosophical Fragments, through the category of moment, the unprecedented status – anti-philosophical and anti-dialectical status – of Kierkegaard’s concept of truth arises. Indeed, the moment is not the place where truth become, but that one in which it happens. dim., 18 janv. 2026 19:28:42 +0100 dim., 18 janv. 2026 19:29:27 +0100 https://www.peren-revues.fr/revue-k/1684 https://www.peren-revues.fr/revue-k/1640 This article offers a rereading of Søren Kierkegaard’s philosophical work through the lens of what we call an aesthetics of effacement, understood as a strategy for putting the speaking subject and its claim to truth into crisis. In contrast to systematic philosophy, which authorizes discourse through a stable and transparent subject, Kierkegaard deploys a plurality of pseudonyms, discursive registers, and literary forms that deconstruct the unity of the author and disorient the reader. Far from being a mere stylistic device, this structure responds to an ethical demand: to make thought an existential experience, where truth can only be expressed indirectly—through the withdrawal of the subject and the suspension of any doctrinal authority. Using a hermeneutical method inspired by existential phenomenology and deconstruction (notably through Derrida and Levinas), the analysis focuses on The Sickness Unto Death, Fear and Trembling, and The Concept of Anxiety. These texts illustrate how Kierkegaard conceives existence as a dispossession of the self and speech as a tension between silence and truth. The result is a radical redefinition of philosophy—not as the discourse of truth spoken by a grounded subject, but as the shaping of a lived, fragmentary, and anonymous truth that escapes both speaker and listener.- sam., 17 janv. 2026 21:09:08 +0100 sam., 17 janv. 2026 21:09:08 +0100 https://www.peren-revues.fr/revue-k/1640