Critique of idealistic naturalism: methodological pollution in the main stream of American philosophy, by D. Riepe.--Ex nihilo nihil fit: philosophy's "starting point," by D. H. DeGrood.--An historical critique of empiricism, by J. E. Hansen.--Epilogue on Berkeley, by R. W. Sellars.--Mandala thinking, by A. Mackay.--An empirical conception of freedom, by E. D'Angelo.--Heidegger on the essence of truth, by M. Farber.--Minding as a material force, by H. L. Parsons.--The crisis of the 1890's and the shaping of twentieth century America, by R. (...) B. Carson.--Ideology, scientific philosophy, and Marxism, by J. Somerville.--Marx and critical scientific thought, by M. Marković.--Experimentalism extended to politics, by E. Guevara.--The unity of opposites: a dialectical principle, by V. J. McGill and W. T. Parry.--A need definition of "value," by R. Handy.--Alienation and social action, by A. Schaff.--Naturalism in the Tao of Confucius and Lao Tzu, by D. H.-F. Poe.--Bibliography (p. 260-269). (shrink)

Hegel's philosophy of religion lecture texts. Critical editions-continuing the Hegel renaissance -- Hegel's tripartite philosophy of religion. The concept of religion ; Determinate religion ; The consummate religion -- Hegel's religious dialectic of identity and difference. Identity and religion ; The whole truth: trinity ; Incarnation and otherness ; The kingdom of God.

Divine Subjectivity is an in-depth examination of Hegel's theory of God as a dialectical movement of divine subjectivity.

Strictly speaking, the immanent critique presented in the context of this overall critical reflection applies directly only to Hegel's thought. ...

With his important, history-contextualizing study, Jon Stewart has drawn renewed attention to Hegel’s often neglected philosophical interpretation of determinate religion. He focuses on Hegel’s philosophical reading of distinct historical religions, in which Hegel brings them together in serial fashion. In so doing, Hegel proposes a unique philosophy of determinate religion which constitutes an essential element in his philosophical argument in favor of the consummate religion, historically instantiated in Christianity. Stewart’s study is, in effect, an invitation to look again at Hegel’s (...) monumental effort to comprehend religion in its varied historical realizations. The present article proposes to respond to this invitation in a preliminary and modest way. We note various claims Hegel makes regarding his philosophy of determinate religion and then identify a number of challenges arising from these claims. Against this background of claims and challenges, we conclude with an appreciation of Stewart’s work. The appreciation proceeds in four steps: first, a recall of what Stewart intends to do, the focus he adopts, and the theses he argues; second, a review of his emphasis on Hegel’s contexts and sources; third, several remarks on his reading of Hegel on determinate religion; fourth, a reflection on important contributions Stewart makes to the present and future study of Hegel on determinate religion. (shrink)

_Landmark study of Hegel’s arguments for God as Trinity._.

In this study I propose that John E. Smith’s years-long argument for the importance of, and indeed his prolonged focus on, the notion of experience provides a particularly useful point of entry into the classical North American philosophical tradition and specifically into more pragmatist understandings of experience. Thisstudy of Smith on experience will proceed in three steps. After a brief reference in Part One to the Roycean background and context to Smith’s efforts toward a more adequate understanding of experience, it (...) will continue in Part Two with a review of the three-stage development of Smith’s own transformation, in a more distinctly pragmatist direction, of Royce’s idealist-pragmatist notion of experience as interpretation. This review of Smith’s thought lays the groundwork for a suggestion, in Part three of this study, toward the continuing formulation of a more explicitly developed philosophy of experience. The basic proposal will be to affirm the need, while profiting from Smith’s important contributions, to pay renewed attention to more idealist concerns for structure and totality. (shrink)

So pervasive has been G. W. F. Hegel’s general impact on modern culture and apparently so persuasive his particular dialectical interpretation of Trinity that one would be hard pressed to name a significant 19th or 20th century western philosopher or theologian not in some way influenced by Hegel’s reconceptualization of the trinitarian God. This impact and influence come as little surprise in view of the insight and industry with which Hegel, in developing his trinitarian theory, handled such universal themes as (...) alienation, personhood and subjectivity, freedom, history, universality and particularity, community, infinity, revelation and knowledge of God. These themes will be touched upon in the course of this overview of how and why Hegel developed his trinitarian thought as he did. Such a summary presentation may contribute to an appreciation of Hegel’s thought itself while providing background for and further facilitating access to subsequent reconceptualizations of God and Trinity. It may, as well, make more available conceptualities useful in contemporary constructive philosophy and theology. (shrink)

THIS ARTICLE RESPONDS TO THE QUESTIONS OF WHAT, HOW AND WHY HEGEL RECONCEPTUALIZED TRINITY. HE ELABORATED A SYSTEM WHICH IN ITS TOTALITY IS A PHILOSOPHICALLY REINTERPRETED PRESENTATION OF "ECONOMIC" TRINITY INCLUSIVE OF "IMMANENT" TRINITY. HEGEL DID THIS PRIMARILY BY MEANS OF A THOROUGH LOGICAL REFORMULATION OF HIS UNDERSTANDING OF THE DIALECTICAL STRUCTURE OF TRINITY. HE SAW IN TRINITY THE RELIGIOUS EXPRESSION OF TRUE SUBJECTIVITY, THE STRUCTURE OF HISTORY, FREEDOM, RELIGIOUS RECONCILIATION AND PHILOSOPHICAL MEDIATION.

If at the turn of the nineteenth century it is Kant who stands out so significantly in the early history of the philosophy of religion, it is in turn surely Schleiermacher and Hegel who form a most important part of the early nineteenth century background to the twentieth century comparative, historical, theological, and philosophical study of the religions of the world. Both Schleiermacher, but especially the historically important earlier Schleiermacher of the Speeches, and Hegel gave a surprisingly appreciative reading of (...) the various religions at a time when learned reports and sacred texts became increasingly available on the European scene. The earnest effort with which Hegel, in particular, plunged into what was for his time a critical reading and constructive, systematic presentation of the religions of the world is given witness by this Volume 4, which contains the second part of Hegel’s Lectures on the Philosophy of Religion, namely, “Determinate Religion.” It is here that Hegel treats of the world’s religions other than Christianity. This volume will be examined in five steps: 1) the fourth volume as a whole; 2) the endnotes to the volume; 3) remarks on each of the four lecture series; 4) general observations on Hegel’s view of determinate religion, and 5) further research opportunities opened by this volume. (shrink)

One of the secrets to understanding Hegel is to read him on two levels, namely, the macro-level with its concern for the great themes and the overall movement of his thought and the micro-level with the concomitant concern to follow and exegete Hegel texts line-by-line and even word-by-word. The author of this study has opted for a macro-level study. Her intention is to present Hegel's major work, the Science of Logic, as the formulation of a speculative mysticism. Throughout this three-part (...) study the author remains on this macro-level, from the first contextualisation of Hegel's Logic as the continuation of the logos tradition on through the realization of this dialectical logic in aesthetics and in the philosophy of right. (shrink)

This volume contains Hegel’s Berlin lecture presentations of the consummate religion, which for Hegel is historically realized in and as Christianity. The publication of this volume should go a long way toward dispelling any lingering doubts as to whether Hegel the philosopher took Christianity and certain of its basic doctrines seriously. But, whether one will ever finally convert those still burdened with such doubts or not, there can be no doubt about the import for and influence of Hegel’s philosophical interpretations (...) of Christianity on subsequent Western thought both religious and more secular. These major Berlin efforts of Hegel’s at a speculative, dialectical presentation of the consummate religion are now for the first time in the original German conveniently gathered and intelligently arranged so as to be readily accessible. The presentation of this volume will proceed in three steps: 1) a review of the volume as a whole; 2) a resume of Hegel on the consummate religion; 3) reflections on further research opportunities opened by this volume. (shrink)

The long, complex editorial history of Hegel’s lectures on the philosophy of religion comes in a sense to a happy end now with this impressive penultimate German edition. The final, historical-critical Gesammelte Werke edition will apparently not be completed before the mid-1990’s. Nevertheless the present edition’s German test as critically secured by Walter Jaeschke in conjunction with Ricardo Ferrara and Peter C. Hodgson provides truly reliable access to Hegel’s lectures of 1821, 1824, 1827, and to a lesser extent of 1831 (...) as well. The present edition and particularly the first volume will be examined here in four steps: 1) historical context, 2) the first volume as a whole, 3) editorial principles concerning and remarks on each of Hegel’s four lecture series, and 4) further research opportunities opened by this edition. (shrink)

The long, complex editorial history of Hegel’s lectures on the philosophy of religion comes in a sense to a happy end now with this impressive penultimate German edition. The final, historical-critical Gesammelte Werke edition will apparently not be completed before the mid-1990’s. Nevertheless the present edition’s German test as critically secured by Walter Jaeschke in conjunction with Ricardo Ferrara and Peter C. Hodgson provides truly reliable access to Hegel’s lectures of 1821, 1824, 1827, and to a lesser extent of 1831 (...) as well. The present edition and particularly the first volume will be examined here in four steps: 1) historical context, 2) the first volume as a whole, 3) editorial principles concerning and remarks on each of Hegel’s four lecture series, and 4) further research opportunities opened by this edition. (shrink)