Joanna Nowotny examines in her extensive study the traces that Kierkegaard's writing and thinking have left in the theoretical discourse and literary culture of Jewish modernity. "Kierkegaard is a Jew!" notes Gershom Scholem enthusiastically in his diary in 1915. "[N]ever" has the "core of the Jewish worldview [...] been formulated so clearly and experientially" as in Kierkegaard, writes Max Brod a few years later in "Paganism - Christianity - Judaism" (1921). Such interpretations are remarkable. They raise the question of the extent to which Kierkegaard's work, which had already gained significant popularity in German-speaking Europe after 1900, particularly offered possibilities for interpretation and appropriation for a Jewish reception. How is Kierkegaard's thinking made theologically, politically, and literarily fruitful in this context by poets and thinkers?.