 Kierkegaard’s real value as a social and political thinker was not realized until after his death. His pamphleteering achieved little immediate impact, but his substantial philosophical, literary, psychological and theological writings have had a lasting effect. Much of Heidegger’s very influential work, Being And Time, is indebted to Kierkegaard’s writings, especially for its phenomenology of moods and its understanding of the constitutive role of time in the formation of the subject. Sartre’s equally large tome, Being And Nothingness, in which the freedom of the individual becomes the primary concept for social and political explanation, also draws on Kierkegaard. Sartre’s associated notions of authenticity and bad faith, and his assertion that existence precedes essence, also have Kierkegaardian origins. Adorno, on the other hand, in his Habilitationsschrift, later published as Kierkegaard: Construction of the Aesthetic, is critical of Kierkegaard’s politics, though Adorno’s indirect target was Heidegger and existentialism more generally. Adorno argues that Kierkegaard’s philosophy of inwardness ultimately reflects only the bourgeois interior of his time, and that Kierkegaard falls into the idealism he sought to escape because, like the existentialists, he fails to follow a concrete historical dialectic. This results in Kierkegaard’s subject-object dialectic positing an abstract self as counterweight to the abstractness of the universal. Kierkegaard thereby fails to understand the self in terms of its concrete historical situation and, despite his best intentions, creates a self-contradictory system of existence, which in turn prepares the ground for Heidegger’s ontology.