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  1. The Scientific Understanding of Mercy.Bhakti Madhava Puri - 2010 - The Harmonizer.
    The work of harmonizing and integrating the various fields of knowledge is not left to the individual as much as it is already accomplished in and by the Complete Whole. Rather, the individual must become self-forgetful, which is achieved anyhow in the universalizing activity of science. And more than self-forgetful, the individual becomes a self-sacrificing or dedicating unit within the self-realizing Absolute. It is here that entrusting oneself to the intelligence and reason of the True, once it is scientifically realized, (...)
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  2. Hegel and Personalism.Bhakti Madhava Puri - 2005 - GWFHegel.Org.
    As much as we may currently accept the Absolute as being Substance, to an equal degree we must now understand it as being Subject. Just as Spinoza shocked the age in which he taught that the Absolute was Substance, so too Hegel comes to shock our modern age with the Truth that Reality is Subject or Personality. "...alles darauf an, das Wahre nicht als Substanz, sondern eben so sehr als Subjekt aufzufassen und auszudrucken." "...everything turns on comprehending and expresssing the (...)
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  3. Concerning the Relation Between Man and God in Hegel's Philosophy.Bhakti Madhava Puri & Ken Foldes - 2005 - GWFHegel.Org.
    Ken Foldes and I agreed to present what we consider an important controversy concerning the actual interpretation of Hegelian philosophy as regards the nature of the relationship between Man and God. Ken wants to argue for the oneness of God and Man, with the unity and exclusive Being of God as the Absolute Truth, making all being other than God illusory. On the other hand, I want to show the simultaneous identity and difference of Man and God dynamically integrated as (...)
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  4. Advent of Auto-Affection: Givenness & Reception in Jean-Luc Marion.Virgil W. Brower - 2019 - Acta Universitas Carolinae Theologica 9 (1):31-44.
    Marion obliquely suggests that we return to religion when we think through and struggle with those topics that philosophy excludes or subjugates. This paper investigates a selection of such subjugated motifs. Marion’s recent claim (perhaps even ‘principle’): “auto-affection alone makes possible hetero-affection,” will be examined through piecemeal influences made upon its development through Marion’s return to religious thinking beyond the delimited jurisdiction of philosophy. Although still proper to the philosophies of Descartes, Kant, and Husserl, Marion finds new insights by tracing (...)
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  5. Hegel’s God, Transcendence, and the Counterfeit Double: A Figure of Dialectical Equivocity?William Desmond - 2005 - The Owl of Minerva 36 (2):91-110.
    This article explains some of the major intentions the author had in writing the book Hegel’s God: A Counterfeit Double? It especially focuses on the question of transcendence, both with respect to the question of God as such, as well as Hegel’s option for a version of holistic immanence. It spells out some of the details of the book itself, and explains the guiding thread of the counterfeit double. The texts of Hegel may be saturated with the word “God,” but (...)
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  6. Response to Peter Hodgson.William Desmond - 2005 - The Owl of Minerva 36 (2):189-200.
    This is a response to issues raised by Peter Hodgson in his article “Hegel’s God: Counterfeit or Real?” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on Hodgson’s identification of Desmond’s view with that of Kierkegaard, on the question of whether Hegel is an agapeic thinker, and on the issue of the contemporary relevance of Hegel for theological reflection.
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  7. Response to Stephen Houlgate.William Desmond - 2005 - The Owl of Minerva 36 (2):175-188.
    This is a response to issues raised by Stephen Houlgate in his article “Hegel, Desmond, and the Problem of God’s Transcendence,” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on the hermeneutical finesse we need in reading Hegel on religion, on the nature of “release” in Hegel, on the need for an agapeic God, and on the differences between Hegel’s speculative philosophy and Desmond’s metaxological approach to the practice of philosophy.
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  8. Hegel’s Concept of God.Martin De Nys - 1983 - The Owl of Minerva 15 (1):107-112.
    Quentin Lauer has written a masterful study of the subject indicated by his title. His book draws upon a comprehensive knowledge of Hegel’s writings. It carefully situates Hegel’s writings in their own philosophical context, and also explains the manner in which those writings retrieve classical philosophy and certain aspects of medieval theology and philosophy. It discusses the theology contemporary to Hegel of which he was aware, and his assessments of that theology. It takes account of our contemporary philosophical and theological (...)
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Hegel: Ontological Proof
  1. Hegel on Proofs for God’s Existence.Quentin Lauer - 1964 - Kant Studien 55 (1-4):443-465.
Hegel: Incarnation
  1. The Incarnation in Hegel’s Phenomenology of Spirit and Lectures on the Philosophy of Religion.Andres Ayala - 2021 - The Incarnate Word 8 (2):45-69.
    Why I thought it useful to offer an explanation of Hegel’s doctrine on the Incarnation was so that the reader may be empowered to identify Hegel’s influence in modern accounts of this mystery. Even if, in my view, Hegel’s interpretation of revealed religion differs greatly from Catholic Doctrine, it is not surprising to find the presence of some of his concepts in modern theology. In truth, what matters is not the theologian’s self-identification as Hegelian or as non-Hegelian, but whether or (...)
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  2. Hegel and Bataille on Sacrifice.W. Ezekiel Goggin - 2018 - Hegel Bulletin 39 (2):236-259.
    In Georges Bataille’s view, the Hegelian interpretation of kenotic sacrifice as passage from Spirit to the Speculative Idea effaces the necessarily representational character of sacrifice and the irreducible non-presence of death. But Hegel identifies these aspects of death in the fragments of the 1800 System. In sacrificial acts, subjectivity represents its disappearance via the sacrificed other, and hence is negated and conserved. Sacrifice thus provides the representational model of sublation pursued in the Phenomenology as a propaedeutic to Science. Bataille’s critique (...)
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  3. La Christologie de Hegel: Verbum Crucis. [REVIEW]Robert Burch - 1986 - Idealistic Studies 16 (2):161-162.
    So comprehensive and meticulous is the scholarship in this study that it would be impossible in a brief review to survey all of its salient claims, let alone to enter into the critical debate which they invite. Brito’s principal objective is expository, viz., “to comment literally, in the light of the System and in particular the diverse elaborations of the Logic, upon the ensemble of Christological texts from the Phenomenology of Spirit, the Berlin Lectures and the Encyclopedia,” and in this (...)
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  4. Hegel's Incarnationalism.Damion Buterin - 2012 - In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
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Hegel: Death of God
  1. Мъртвият Бог? Хегел, Ницше, Хайдегер.Vasil Penchev - 2007 - Sofia: "М. Михайлов".
    The relation of "God" and "human being" as two fundamental concepts in philosophy is considered in the trdition of Western philosophy: Hegel, Nietzsche, Heidegger ...
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  2. Postmodernism.Christopher Watkin - 2019 - In Graham Oppy (ed.), A Companion to Atheism and Philosophy. Oxford: Blackwell. pp. 138-151.
    I trace the genealogy and tensions of postmodern atheism through a series of encounters: Heidegger's reading of Nietzsche's “God is dead,” Foucault's critique of Sartre's humanism, Jean‐Luc Nancy's rejection of Alain Badiou's atheism, and the questions Derrida raises about Nancy's own position. I argue that there are plural postmodern atheisms, each of which defends its own claim to be following through on the consequences of the death of God more radically than the alternatives.
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  3. Kenotic Chorology as A/Theology in Nishida and Beyond.John W. M. Krummel - 2019 - Sophia 58 (2):255-282.
    In this paper, I explore a possible a/theological response to what Nietzsche called the ‘death of God’—or Hölderlin’s and Heidegger’s ‘flight of the gods’—through a juxtaposition of the Christian-Pauline concept of kenōsis and the ancient Greek-Platonic notion of chōra, and by taking Nishida Kitarō’s appropriations of these concepts as a clue and starting point. Nishida refers to chōra in 1926 to initiate his philosophy of place and then makes reference to kenōsis in 1945 in his final work that culminates—without necessarily (...)
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  4. On the Death of God.David Wyatt Aiken - 2019 - Zeitschrift für Religions- Und Geistesgeschichte 71 (3):285-311.
  5. Hegel and Bataille on Sacrifice.W. Ezekiel Goggin - 2018 - Hegel Bulletin 39 (2):236-259.
    In Georges Bataille’s view, the Hegelian interpretation of kenotic sacrifice as passage from Spirit to the Speculative Idea effaces the necessarily representational character of sacrifice and the irreducible non-presence of death. But Hegel identifies these aspects of death in the fragments of the 1800 System. In sacrificial acts, subjectivity represents its disappearance via the sacrificed other, and hence is negated and conserved. Sacrifice thus provides the representational model of sublation pursued in the Phenomenology as a propaedeutic to Science. Bataille’s critique (...)
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  6. The “Passion” of Finitude. The Young Hegel as Post-Kantian.Francesca Brencio - forthcoming - In Hegel-Jahrbuch.
  7. Tragedy, Recognition and the Death of God. [REVIEW]Paul Redding - 2013 - Notre Dame Philosophical Reviews 201307.
  8. “God Himself Is Dead!” Luther, Hegel, and the Death of God.Frederiek Depoortere - 2007 - Philosophy and Theology 19 (1/2):171-195.
    This paper traces the origins of the phrase “God is dead!” back to Hegel and Luther. It proceeds in the following four steps: Section I investigates the appearance of the theme of God’s death in Lutheran theology. Section II elaborates on Hegel’s adaptation of this theme in the context of his early work Faith & Knowledge. In section III, the paper continues on how the theme of the death of God developed from Luther to Nietzsche via Hegel, before concluding, in (...)
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Hegel: Concept of God, Misc
  1. Idols of the Mind Vs. True Reality.Bhakti Madhava Puri - 2015 - Darwin Under Siege.
    The analytical understanding cannot deal with integral wholes and therefore cannot understand the soul or God. The material body is illusory in the sense that it cannot be understood in its true identity without knowing its relationship to God. Analyzing its composition in terms of separated molecules or neurons is also illusory. To understand how to go from an untrue or partially true part to its truth in the whole a method developed by Hegel called conceptual thinking is required. Reproduction (...)
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  2. A Detailed Summary of the First Two Chapters of Phenomenology.Bhakti Madhava Puri - 2012 - The Harmonizer.
    The nature of the philosophical description of consciousness requires a mode of reflection that is different from ordinary understanding, including most of what transpires in the name of philosophy. Therefore, it will be helpful to review once again the basic development that has been covered thus far in previous articles. The consciousness of Understanding deals with the aspects or the “in-so-far-as” perspective of things. It does not deal with things in their contradictory wholeness. Rational consciousness, however, deals with wholes that (...)
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  3. Scientific Platform of Knowing or Absolute Knowing.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Progress in philosophy means to understand and accept one point and from there go on to develop the next. The whole is made up of many parts just as a building is composed of many floors – we cannot take out one or more of the beginning floors and expect that the building can thereby be erected. The overall system of Hegel’s philosophy requires an understanding of each of the parts within it, especially the beginning steps. In the earlier articles (...)
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  4. Science of Religion - Hegel's Philosophy and God.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Religion is basically a consciousness or awareness of God. This means that Religion depends upon a difference between the finite subject or consciousness and the infinite object or God. This difference is maintained because of the way Man relates to God in religion, i.e. through feeling, love, etc. Philosophy is the scientific comprehension of Truth, in which an identity-in-difference is sought between the subject and object or concept and object. This is attained through thinking, and not through feeling. Religion and (...)
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  5. Hegel, Reason, And The Overdeterminacy Of God Review Of William Desmonds, Hegel's God: A Counterfeit Double?Dennis Schulting - 2005 - Bulletin of the Hegel Society of Great Britain 51:83-96.
    Review essay on William Desmond's critical account of Hegel's philosophy of God.
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  6. Theology, History, and Religious Identification: Hegelian Methods in the Study of Religion.Kevin J. Harrelson - 2013 - Sophia 52 (3):463-482.
    This essay deals with the impact of Hegel's philosophy of religion by examining his positions on religious identity and on the relationship between theology and history. I argue that his criterion for religious identity was socio-historical, and that his philosophical theology was historical rather than normative. These positions help explain some historical peculiarities regarding the effect of his philosophy of religion. Of particular concern is that although Hegel’s own aims were apologetic, his major influence on religious thought was in the (...)
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  7. Hegel on Proofs for God’s Existence.Quentin Lauer - 1964 - Kant Studien 55 (1-4):443-465.