Suspended Judgments, Revealed Truths: Kierkegaard and Proto-Phenomenology
Zeynep Zafer Esenyel
Felsefe Arkivi October 6, 2026 DOI: 10.26650/arcp.1768566 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Topics | Philosophy of mind |
| Keywords | Kierkegaard Existentialism Husserl Epoché |
| Key points | Argues that Kierkegaard's existentialism contains proto-phenomenological elements comparable to Husserl's methods—epoché, reduction, phantasy variations, and categorial intuition—and that Kierkegaard can be read as a proto-phenomenologist whose subjective truth complements phenomenological objectivity. |
Abstract
Existentialism and phenomenology, although emerging from different intellectual backgrounds, share certain conceptual and methodological intersections. While it is not historically possible to classify Kierkegaard’s thought under the heading of existential phenomenology, this study examines the intersections between Kierkegaard’s existentialism and Husserl’s phenomenology, aiming to reveal the proto-phenomenological aspects of Kierkegaard’s thinking and to offer a phenomenological perspective on fundamental existential questions. In this context, comparing some of Kierkegaard’s concepts with Husserlian methods not only makes the implicit parallels between the two philosophers’ systems visible but also provides insights into how Kierkegaard’s methodological approach could contribute to contemporary phenomenological debates. Although there are different opinions in the international literature regarding whether Kierkegaard can be considered a proto-phenomenologist, this article seeks to demonstrate the similarity of his thought with phenomenology and to offer an alternative reading to the classical interpretation of existentialism. In this regard, Kierkegaard’s conception of subjective truth does not exclude phenomenological objectivity; many of his concepts resemble Husserl’s epoché, reduction, phantasy variations, and categorial intuition, and his emphasis on existence does not prevent consideration of a phenomenological notion of essence. Although Kierkegaard situates absolute truth within the context of the individual’s relationship with God, this perspective does not preclude the establishment of common ground with Husserl. In this sense, a reinterpretation of Kierkegaard’s existential analyses through the conceptual tools and methods of phenomenology opens new horizons of meaning for both phenomenology and the existentialist tradition, and makes it possible to classify Kierkegaard as a proto-phenomenologist, where the subjective and universal dimensions of truth complete each other.
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