ABSTRACT The role of the image in the third part of Practice in Christianity suggests that Kierkegaard was inspired by Meister Eckhart’s and Johann Tauler’s account of detachment (Entbildung). I argue that Kierkegaard was not only indirectly influenced by Tauler through the works of the Pietistic writers, but also directly inspired by Tauler’s sermons. Particularly striking are similarities to a sermon that was included in the Tauler edition owned by Kierkegaard: the second sermon on the Feast of the Exaltation of the Cross. A comparison of the texts shows how both Tauler and Kierkegaard criticize the mental images their contemporaries hold of Jesus Christ. Both stress the importance of existential kenosis, which they describe as Entbildung of the intellect and the will, and which is an essential part of following Christ in his abasement. Furthermore, they analyze inadequate attempts to imitate Christ in a similar manner. Even though Kierkegaard and Tauler differ with regard to the ontological implications of Entbildung, the ethical implications are the same: one should not retreat from the world, but rather turn to it with a selfless attitude.

中文翻译：

---

克尔凯郭尔（Kierkegaard）对德国白话神秘主义的接受：约翰·陶勒（Johann Tauler）的关于“十字架和基督教实践的盛宴”的布道

摘要形象在基督教实践的第三部分中的作用表明，克尔凯郭尔受到迈克·埃克哈特（Meister Eckhart）和约翰·陶勒（Johann Tauler）关于超脱的描述的启发。我认为，基尔凯郭尔不仅通过虔诚作家的作品间接地受到了陶勒的影响，而且还直接受到了陶勒的讲道的启发。特别引人注目的是与克尔凯郭尔（Kierkegaard）拥有的陶勒版中所讲的一条讲道的相似之处：《至高无上的节日》的第二讲道。通过对文本进行比较，可以看出陶勒和基尔凯郭尔如何批评他们同时代人对耶稣基督的心理印象。两者都强调存在性衰弱的重要性，他们将其描述为智力和意志的Entbildung，并且是跟随基督降位的重要组成部分。此外，他们以类似的方式分析了模仿基督的不充分尝试。尽管Kierkegaard和Tauler在Entbildung的本体论含义上有所不同，但伦理学含义是相同的：一个人不应该撤退这个世界，而应该以无私的态度转向这个世界。