Gerhard Schreiber

Who are the real targets of Kierkegaard’s critique of characterizing faith as “the immediate”? A decisive factor in answering this question is the interpretation and dating of the note Pap. I A 273 / Papir 92, in which Kierkegaard equates that which Friedrich Schleiermacher calls ‘religion’ and “the Hegelian dogmaticians” call ‘faith’ with “the first immediate.” In order to make a fair attempt to interpret Kierkegaard’s critique and the crucial expression “the first immediate,” I will sketch out its factual context in Section I of this article. In Section II, I will question to what extent this critique of Friedrich Schleiermacher is justified. Sections III-V will look at the problem of identifying the “Hegelian dogmaticians.” Here I hope to show that it is not Philipp Konrad Marheineke nor Georg Wilhelm Friedrich Hegel but rather Kierkegaard’s contemporaries in Copenhagen, Hans Lassen Martensen and Johan Ludvig Heiberg , who should be considered the particular targets of Kierkegaard’s critique

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Who are the real targets of Kierkegaard’s critique of characterizing faith as “the immediate”? A decisive factor in answering this question is the interpretation and dating of the note Pap. I A 273 / Papir 92, in which Kierkegaard equates that which Friedrich Schleiermacher calls ‘religion’ and “the Hegelian dogmaticians” call ‘faith’ with “the first immediate.” After deli-neating the factual context of the expression “the first immediate” in Section I, I will question to what extent this critique of Schleiermacher is justified in Section II. Sections III-V will look at the problem of identifying “the Hegelian dogmaticians.” Here I hope to show that it is not Philipp Konrad Marheineke, but rather Kierkegaard’s contemporaries in Copenhagen, Hans Lassen Martensen and Johan Ludvig Heiberg, who should be considered the particular targets of Kierkegaard’s critique