Abstract
How can the writings of Søren Kierkegaard address contemporary issues in the theology of disability? For while it is surely true that Kierkegaard had ‘no concept of “disability” in the contemporary sense’ of the term, I will argue that there is much in Kierkegaard’s writings that addresses issues related to disability. I begin by exploring Kierkegaard’s discussion of suffering and its application to disability theology. I argue that while this has some application, it doesn’t get to the heart of the issue, since a theology of disability must address more than the issue of suffering. Instead, I argue, we should look to Kierkegaard’s anthropology because it is here that we find a vision of what it is to be truly human, and, therefore, how we might understand what it means for those with disabilities to be truly human. To do this, I outline the account of the human being as spirit in The Sickness Unto Death, noting its inability to include certain individuals with severe cognitive disabilities. A straightforward reading of Sickness suggests that Kierkegaard would think of those with cognitive disabilities as similar to non-human animals in various respects. Noting the shortcomings of such an approach, I then offer a constructive amendment to Kierkegaard’s anthropology that can retain Kierkegaard’s concern that true human flourishing is found only in relationship with God. While Kierkegaard’s emphasis on teleology can be both affirming and inclusive for those with disability, I argue that we need to look to Kierkegaard’s account of ‘neighbor’ in Works of Love to overcome the difficulties with his seemingly exclusive anthropology.
Highlights
How can the writings of Søren Kierkegaard address contemporary issues in the theology of disability? For while it is surely true that Kierkegaard had ‘no concept of “disability” in the contemporary sense’ of the term,1 I will argue that there is much in Kierkegaard’s writings that can speak to issues related to disability
I argue, we should look to Kierkegaard’s anthropology because it is here that we find a vision of what it is to be truly human, and, how we might understand what it means for those with disabilities to be truly human
Whilst Kierkegaard has a great deal to offer in response to the sufferings arising from disability, a theology of disability ought not to focus only on finding resources to include those with disabilities, but it ought to take seriously the implications of disability for understandings of anthropology and relationship with God
Summary
Kierkegaard addresses issues of suffering throughout his authorship and describes the ways in which suffering can be beneficial to people of faith, which is something of clear application to those suffering because of physical or cognitive disabilities Throughout his writings, Kierkegaard is concerned with affirming the particularity of each human being in their relationship with God, regardless of their worldly status and position. ‘human beings’ are identified as self-reflective creatures with the capacity for higher-order willing, that is, creatures of spirit Such an account appears to exclude many with severe cognitive disabilities, and, alarmingly, such individuals seem to more closely resemble Anti-Climacus’ category of ‘animal’. While Kierkegaard’s emphasis on teleology can be both affirming and inclusive for those with disability, I argue that we need to look to Kierkegaard’s account of ‘neighbor’ in Works of Love to overcome the difficulties with his seemingly exclusive anthropology
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