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As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy.
A new translation directly from the original manuscript of Hegel's "Faith and knowledge or the reflective philosophy of subjectivity in the completeness of its forms as Kantian, Jacobian and Fichtean philosophy". The original title in German is "Glauben und Wissen oder die Reflexionsphilosophie der Subjektivität in der Vollständigkeit ihrer Formen als Kantische, Jacobische und Fichtesche Philosophie". This edition contains an extensive afterword on Hegelian philosophy by the translator and a timeline of his life and works. This essay was first published in the "Kritisches Journal der Philosophie," which was edited by Friedrich Wilhelm Joseph Schelling and Georg Wilhelm Friedrich Hegel. It appeared in the 2nd volume, 1st installment of the journal in Tübingen, published by Cotta in 1802. In it, Hegel discusses how various philosophers like Kant, Jacobi, and Fichte have dealt with the concept of the Absolute, indicating that it is beyond reason's grasp. Hementions the limitations of reason in understanding the Absolute and how philosophers have turned to faith when faced with the unknowable. Hegel suggests that the idea that reason is subordinate to faith, as expressed in older times, and against which philosophy vehemently asserted its absolute autonomy, has disappeared. Reason has asserted itself within positive religion, and there is now a sense that the conflict between philosophy and the positive aspects of religion, such as miracles, is considered obsolete and obscure.
As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy's old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy.
The collective focus of the essays here presented consists of the attempt to overcome the deadlock between metaphysical and non- (or anti-) metaphysical Hegel interpretations. There is no doubt that Hegel rejects traditional and influential forms of metaphysical thought. There is also no doubt that he grounds his philosophical system on a metaphysical theory of thought and reality. The question asked by the contributors in this volume is therefore: what kind of metaphysics does Hegel reject, and what kind does he embrace? Some of the papers address the issue in general and comprehensive terms, but from different, even opposite perspectives: Hegel's claim of a ‘unity’ of logic and metaphysics; his potentially deflationary understanding of metaphysics; his overt metaphysical commitments; his subject-less notion of logical thought; and his criticism of Kant's critique of metaphysics. Other contributors discuss the same topics in view of very specific subject-matter in Hegel's corpus, to wit: the philosophy of self-consciousness; practical philosophy; teleology and holism; a particular brand of naturalism; language's relation to thought; 'true' and ‘spurious’ infinity as pivotal in philosophic thinking; and Hegel's conception of human agency and action.
For Hegel, thought is not philosophical if it is not also religious. Both religion and philosophy have a common object and share the same content, for both are concerned with the inherent unity of all things. Hegel’s doctrine of God provides the means for understanding this fundamental relationship. Although Hegel stated that God is absolute Spirit and Christianity is the absolute religion, the compatibility of Hegel’s doctrine of God with Christian theology has been a matter of continuing and closely argued debate. Williamson’s book provides a significant contribution to this ongoing discussion through a systematic study of Hegel’s concept of God. The book proceeds by investigating theism, atheism, pantheism, and panentheism as descriptions of Hegel’s concept. It rejects the view that Hegel’s doctrine so differs from Christian theology so as to be empty of religious content and thereby highlights some important considerations in contemporary theology.
This manuscript provides a revisionist reading of Hegel’s 1802 essay, Faith and Knowledge, in which he critiques the various reconciliations of faith and reason proposed by his immediate predecessors and contemporary faith philosophers – namely, Kant, Jacobi, Schleiermacher and Fichte. Hegel’s agonistic interpretation of these “reflective philosophers of subjectivity,” who he reads as settling for a form of reason that is “no longer worthy of the name” and a version of faith that “no longer seems worth the bother,” not only demonstrates his growing facility with the dialectical method for which he is best known but it also anticipates his own speculative reconciliation of faith and reason. To view Hegel’s reading of his predecessors as a series of misreadings, which is not uncommon among scholars of 19th century German philosophy, misses the most instructive aspect of this early but formative essay: Hegel, who was viewed by others if not also by himself as a philosophical latecomer, appropriated the thought of his precursors with an eye toward overcoming them.
This study analyzes Hegel's philosophy of religion in relation to ongoing debates about the relation between religion and politics as well as the history of their conceptualization in the modern West. Lewis argues that recent non-traditional, more Kantian interpretations of Hegel's project open up a new understanding of his treatment of religion.
This book addresses one of the most ancestral themes of philosophy which is equally one of the questions most profoundly rooted in man, the question of God and of his existence. And since this question concerns both philosophy and religion, it is immediately accompanied by another question regarding the relationship between faith and reason: what can philosophical reason tell us about the existence of God? To what extent is it capable of providing knowledge of God and his nature? What use of reason is at stake here? More fundamentally still, must reason recognize its limit and create room for faith (and what kind of faith is it, then—rational or irrational)? or can it, on the contrary, claim to be able to reach an adequate knowledge of God, a knowledge capable of fully assuming its absoluteness? To address these essential questions, Benjamin Ezulike focuses on two giants of philosophical thought, Kant and Hegel....Whoever reads the present work will find a clear, rigorous and, above all, strictly honest presentation of the way in which Kant and Hegel, in their respective thoughts, conceived and interpreted the question of God and his existence, a question that no philosophy worthy of the name can afford to ignore without failing to meet the radicalism that is emblematic of the philosophical enterprise. Gilbert Gérard, Professor Emeritus, Université Catholique de Louvain, Belgium.
The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and manuscripts. Lectures from specific years are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. Hegel's 'Introduction' establishes the new discipline of philosophy of religion and positions it vis-à-vis the philosophical, theological, cultural, and epistemological issues of the time. 'The Concept of Religion' sets forth a speculative definition of religion and discusses the experience, concept, knowledge, and worship of God.
Offering the only anthology of Hegel's religious thought, Vanderbilt University's Professor Peter C. Hodgson provides sympathetic and clear entree to the German philosopher's religious achievement through his major relevant texts starting with early theological writings and culminating with Hegel's1824 lectures on the philosophy of religion.