 Many other writers have been inspired by Kierkegaard to tackle fundamental issues in philosophy, politics, theology and psychology. One major inspiration has been Kierkegaard’s treatment of Abraham and the sacrifice of Isaac (the Akkedah). Franz Kafka, Emmanuel Levinas and Jacques Derrida have all written extensively in response, to try to sort out the implications for ethics and faith. Gabriel Marcel, Lev Shestov, Paul Tillich, Martin Buber, Gyorgy Lukacs, Karl Barth, Georges Battaille, Rudolf Bultmann, Karl Jaspers, Michel Henry and John D. Caputo have all been influenced by, or engaged with, Kierkegaard’s Christian existentialism. Carl Schmitt’s political theology uses concepts such as “the decision” and “the exception”, which draw heavily on Kierkegaard’s concepts of “the moment” and “repetition”. Kierkegaard was also an inspiration for the early Wittgenstein, who reportedly said Kierkegaard was “by far the most profound thinker of the [nineteenth] century. Kierkegaard was a saint.” Subsequent Wittgensteinians, such as Stanley Cavell, James Conant and Cora Diamond, have all engaged with aspects of Kierkegaard’s work, including how we should understand the distinction between sense and nonsense in the context of claims about religious authority and revelation. Alastair MacIntyre’s reading of Kierkegaard in After Virtue and A Short History of Ethics opened up a vigorous line of inquiry into Kierkegaard’s relevance for ethics in contemporary analytic philosophy. This has produced quite a debate about the relevance of Kierkegaard for developing narrative accounts of the self, with notable contributions by Anthony Rudd, John Davenport, John Lippitt and Patrick Stokes. Paul Ricoeur and Judith Butler have also been influenced by Kierkegaard, especially regarding his use of rhetoric and narrative point of view to critique systematic philosophy.