By John Walker (auth.), John Walker (eds.)
The function of this number of papers is to introduce English conversing philosophers and theologians to anything of the range of the modern debate concerning the non secular relevance of Hegel's suggestion. it truly is released within the desire that it'll charm not just to specialized scholars of Hegel's Philosophy of faith yet to a large viewers of students drawn to Hegel's concept as an entire. the quantity grew out of the 1987 Oxford convention on idea and religion within the Philosophy of Hegel, yet has on account that built past the confines of the unique convention programme. The programme of the convention consisted of 5 significant papers on diverse points of Hegel's spiritual inspiration and its reception, via a just a little shorter remark added via one other pupil within the related box. This uncomplicated structure has been retained, yet some of the commentaries were prolonged or rewritten and a completely new piece through Kurt Meist has been commissioned for the aim of this assortment. the quantity comprises experiences of the Lectures at the Philosophy of faith and the Phenomenology, in addition to items facing the theological relevance of Hegel's philosophy of background and Kierkegaard's assault on Hegel. It con cludes with an exam of the relevance of Hegel's doctrine of absolute Spirit to the fashionable defence of his philosophy as a whole.
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Extra info for Thought and Faith in the Philosophy of Hegel
Thus the term "absolute" religion would "Absolute" and "Consummate" Religion 45 merely signify that there is no other form of religious knowledge required for us to understand the meaning of this divine revelation. e. it would consist of no other "substance" than the reason which now recognises its "absolute" concept. But in this sense it seems difficult to determine religion as the consummation of something which belongs to the realm of becoming. Religion would then attain no final "end" or pleroma in and through itself in any "absolute" sense, for it would know neither beginning nor end and thus no development which could allow it to emerge and be understood in its unconditioned validity3.
For him Christianity can assume a "consummate" position within the modern pantheon of non-Christian religions and all the various historical images of God to the extent that it is the only religion which recognises the "revealed" truth in the very heart of its proclamation: the truth that the actual "death of God" must in a radical sense form the highest and innermost content of the doctrine itself. Thus, according to Hegel, the Christian "revelation" reveals the essence of true and "absolute" religion in general, although of course this revelation cannot simply coincide with that religion for understandable reasons.
4. d. Walter Jaeschke, Reason in Religion. The Foundations of Hegel's Philosophy of Religion. (Berkeley, Los Angeles, London: University of California Press, 1990). 5. The Idea in the Element of Representation: Speculative Christology. 5. d. Walter Jaeschke, Reason in Religion. Chapter II, 5. 6. Ernst Troeltsch - the significance of whose work for the understanding of these problems can scarcely be exaggerated - considers these two criteria to be decisive for the applicability of the historical method.