Graduate studies at Western
Journal of the History of Philosophy 41 (3):365-383 (2003)
|Abstract||: The World, understood as a system of meaningful relations, is for Hegel the exclusive product of the human mind. In this, Hegel stands together with Kant in direct opposition to the Christian metaphysical tradition, according to which reality reflects God's ideas. For both Kant and Hegel, faith and religion therefore acquire new meaning. Yet, that meaning is just as different for each with respect to the other as it is for both with respect to the Christian tradition. This paper explores these differences, taking Kant's and Hegel's differing attitudes towards evil as the litmus test for differentiating their respective idealism|
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
|Through your library||Configure|
Similar books and articles
J. L. Schellenberg (2005). The Hiddenness Argument Revisited (II). Religious Studies 41 (3):287 - 303.
P. X. Monaghan (2010). A Novel Interpretation of Plato's Theory of Forms. Metaphysica 11 (1):63-78.
Jean Theau (1977). Alain Et Sa Philosophie de la Religion. Canadian Journal of Philosophy 7 (1):11 - 39.
H. E. Baber (1987). How Bad Is Rape? Hypatia 2 (2):125 - 138.
Mark D. Gedney (1997). Reasonable Faith and Faithful Reason. Philosophy and Theology 10 (1):33-63.
Luther H. Martin (2004). Toward a New Scientific Study of Religion. Behavioral and Brain Sciences 27 (6):744-745.
Peter J. Taylor (1994). Shifting Frames: From Divided to Distributed Psychologies of Scientific Agents. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1994:304 - 310.
Added to index2009-01-28
Total downloads61 ( #18,827 of 739,366 )
Recent downloads (6 months)1 ( #61,680 of 739,366 )
How can I increase my downloads?