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  1. Post-Hegelian Becoming: Religious Philosophy as Entangled Discontent.Gary Dorrien - 2020 - American Journal of Theology and Philosophy 41 (1):5.
    Realistic theologies are keyed to what is said to be actual, reading knowledge of God and the aims of ethical action from the given. Idealistic theologies are keyed to claims about truths transcending actuality. I am opposed to lifting realistic actuality above idealistic discontent, even as I acknowledge that idealism poses the greater danger. A wholly realistic theology would be a monstrosity, a sanctification of mediocrity, inertia, oppression, domination, exclusion, and moral indifference. Christianity is inherently idealistic in describing the being (...)
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  2. Invited Book Review of Gary Dorrien, Kantian Reason and Hegelian Spirit (Chichester, UK: Wiley-Blackwell, 2012).Stephen R. Palmquist - 2014 - Journal of Religion 92 (4):263-265.
  3. With or Without God? A Critical Reading of Bubbio's God and the Self in Hegel.Jean-Philippe Deranty - 2019 - Philosophy Today 63 (2):549-554.
    Bubbio’s new book is a synthesis of his earlier interventions in Hegel studies, nourished by his research on the notion of sacrifice. It offers an unabashed defence of the theological moment in Hegel’s idealism that is bound to attract much interest and critical attention. The book situates itself expertly in the current landscape. Aside from the original proposal it presents, it is a lucid introduction to the state of discussions in current Hegel scholarship. Many sections have great informative value, notably (...)
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  4. Philosophie als absolute Vermittlung.Julian Kiefer - 2019 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 61 (4):429-452.
    Zusammenfassung Für eine Verhältnisbestimmung von Religion und Philosophie unterzieht der protestantische Theologe Martin Wendte Hegels philosophisches System einer theologischen sowie einer philosophisch-immanenten Kritik. Das Beweisziel dieser Arbeit besteht im Nachweis, dass auch Wendtes philosophische Kritik nur haltbar unter offenbarungstheologischen Voraussetzungen, also gar keine immanente Hegel-Kritik ist. Der Grund dafür liegt in der Unwiderlegbarkeit Hegels, der bloß den notwendig absoluten Anspruch der Disziplin Philosophie ausdrückt; ein absoluter Anspruch, dem der der Theologie in nichts nachsteht.
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  5. Hegel’s Social Ethics: Religion, Conflict, and Rituals of Reconciliation by Molly Farneth , Xiv + 167 Pp.Martin Kavka - 2019 - Modern Theology 35 (4):808-809.
  6. Adorno and Arendt: Evil, Modernity and the Underside of Theodicy.Terence Holden - 2019 - Sophia 58 (2):197-224.
    The point of departure for this article is a comparative study of Adorno and Arendt on the question of evil and modernity. To be precise, I observe how Adorno and Arendt present us with very different ways of understanding radical evil as an expression of the modern project of acceleration. This divergence presents us with a problematic which does not fit easily into the framework of the contemporary post-metaphysical engagement with evil. The latter projects a relational, non-substantive concept of evil (...)
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  7. Hegel's Conception of Personality Between the Logic and Realphilosophy.Lauri Kallio - 2019 - In Paolo Diego Bubbio, Alessandro De De Cesaris, Maurizio Pagano & Hanger Weslati (eds.), Hegel, Logic and Speculation. Lontoo, Yhdistynyt kuningaskunta: pp. 135-146.
    The paper discusses four different topics: (1.) the role of personality in Hegel's system; his definitions of both (2.) logical and (3.) realphilosophical personality; (4.) the tension between the two.
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  8. The Secular Beyond: Free Religious Dissent and Debates Over the Afterlife in Nineteenth-Century Germany.Todd H. Weir - 2008 - Church History 77 (3):629-658.
    The 1830s and 1840s saw the proliferating usage of “the Beyond” (Jenseits) as a choice term for the afterlife in German public discourse. This linguistic innovation coincided with the rise of empiricism in natural science. It also signaled an emerging religious debate in which bald challenges to the very existence of heaven were aired before the wider German public for the first time. Against the belief of many contemporaries that empirical science was chiefly responsible for this attack on one of (...)
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  9. Hegel’s Historical Approriation of Luther and the Reformation in the Philosophy of History.Eric Berg - 2004 - Southwest Philosophy Review 20 (1):37-48.
  10. Introduction to Hegel’s Philosophy of Religion. [REVIEW]Robert F. Brown - 1987 - Faith and Philosophy 4 (3):350-353.
  11. Hegel’s Philosophy of Religion. [REVIEW]Quentin Lauer - 1978 - International Philosophical Quarterly 18 (2):239-240.
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  12. Hegel’s Philosophy of Religion. [REVIEW]Robert F. Brown - 1981 - International Philosophical Quarterly 21 (1):99-107.
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  13. The Idea of God’s Personality in Fichte and Hegel. [REVIEW]Wilhelm Arnold - 1974 - Philosophy and History 7 (1):38-40.
  14. Proofs of God’s Existence in German Idealism. The Justification of the Absolute by Means of Modal Theory in Kant, Hegel and Weisse. [REVIEW]Günter Bleickert - 1977 - Philosophy and History 10 (1):24-27.
  15. Religion and Philosophy In Hegel’s Philosophy of Religion.Edward Black - 1977 - The Monist 60 (2):198-212.
    In 1837 an eighteen-year old maker of verse epigrams wrote of Hegel.
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  16. Hegel’s Philosophy of Religion: The Quest for a Critical Edition.Dr Walter Jaeschke - 1980 - The Owl of Minerva 11 (3):4-8.
    The following paper, by Dr. Walter Jaeschke, of the Hegel-Archiv, Ruhr-Universität Bochum, was discussed during the course of the meeting of the Nineteenth Century Theology Group of the American Academy of Religion which was held in New York City, November 15–17, 1979. It has been translated by Peter C. Hodgson, Chairman, Graduate Department of Religion, Vanderbilt University. The concluding sections of Dr. Jaeschke’s study, along with a proposal by Professor Hodgson for the completion of an English study edition of Hegel’s (...)
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  17. Lunar Musings? An Investigation of Hegel's and Kierkegaard's Portraits of Despair.Daniel Berthold-Bond - 1998 - Religious Studies 34 (1):33-59.
    Despite his persistent polemics against the Hegelian 'speculative' philosophy, Kierkegaard recognized his own 'enigmatic respect for Hegel', and one of his pseudonyms (Johannes Climacus) even acknowledged that his 'own energies are for the most part consecrated to the service' of speculation. Nowhere are Kierkegaard's energies more productively devoted to this service than in the work of his last pseudonym, Anti-Climacus, "The Sickness Unto Death." In this essay, I argue that not only are there structural parallels between the anatomy of despair (...)
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  18. Kathleen Dow Magnus's Hegel And The Symbolic Mediation Of Spirit. [REVIEW]Victoria I. Burke - 2002 - Bulletin of the Hegel Society of Great Britain 45:138-142.
    Kathleen Dow Magnus' Hegel and the Symbolic Mediation of Spirit is a welcome exposition of the role of the symbol in Hegel's philosophy, and it is an important contribution to scholarship on Hegel's philosophy of language, aesthetics, and theology. Magnus is concerned to provide an alternative to the view that Hegel fails to recognize the value of the symbol in the course of privileging the sign. As Jacques Derrida writes, "The sign, as the unity of the signifying body and the (...)
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  19. Georg Wilhelm Friedrich Hegel, "early theological writings". [REVIEW]M. T. Antonelli - 1950 - Epistemologia 5 (3):308.
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  20. Hegelianism in Restoration Prussia, 1841–1848: Freedom, Humanism and 'Anti-Humanism'in Young Hegelian Thought.Douglas Moggach & Widukind De Ridder - 2013 - In Lisa Herzog (ed.), Hegel's Thought in Europe: Currents, Crosscurrents and Undercurrents.
    This chapter discusses the developments of Young Hegelianism in Restoration Prussia, with a special focus on Max Stirner’s radical critique of Hegelian thinking. It presents an overview of the history of Hegelianism in the 1830s and 1840s, and addresses the theoretical issues raised by Stirner’s attack in 1844. It examines important aspects of Young Hegelianism, including ideas of a modernized civic humanism and emancipation, and traces the Young Hegelians’ reconfiguration of Hegel’s thought in order to eliminate what they saw as (...)
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  21. Hegel Y la "superación" de la religión.Jorge Aurelio Díaz - 2007 - Ideas Y Valores 56 (133):23-37.
    Resumen: A la luz de la distinción elaborada por E. Tugendhat entre religión y mística, retomada a su modo por el teólogo J. Ratzinger, se examina la idea hegeliana según la cual la filosofía eleva la forma representativa propia de la religión a concepto. ¿Significa esto que la religión cristiana es..
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  22. German Idealism Meets Indian Vedanta and Kasmiri Saivism.Katherine Elise Barhydt & J. M. Fritzman - 2013 - Comparative Philosophy 4 (2).
    0 0 1 152 943 Lewis & Clark College 21 2 1093 14.0 Normal 0 false false false EN-US JA X-NONE Regarding each philosophy as a variation of that of Spinoza , t his article compares the German Idealism of Schelling and Hegel with the Indian Ved ā nta of Śaṅkara and Rāmānuja, as well as Abhinavagupta’s Kaśmiri Śaivism. It argues that only Hegel’s philosophy does not fail. For Śaṅkara, Rāmānuja, Abhinavagupta, and Schelling, the experience of ultimate reality—Brahman for Śaṅkara (...)
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  23. Conscience and Religion in Hegel's Later Political Philosophy.Timothy Brownlee - 2011 - The Owl of Minerva 43 (1/2):41-73.
    In recent years, commentators have devoted increasing attention to Hegel’s conception of conscience. Prominent interpreters like Frederick Neuhouser have even argued that many points of contact can be found between Hegel’s conceptions of conscience and moral subjectivity and historical and contemporary liberalism. In this paper, I offer an interpretation of an under-examined 1830 addition to the Philosophy of Spirit concerning the relation between religion and the state which proves particularly resistant to the kind of liberal interpretation of conscience which Neuhouser (...)
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  24. Hegel: Système Et Structures Théologiques.Jean-Louis Vieillard-Baron - 2006 - Cerf.
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  25. Hegel's Critique of Religion.B. C. Birchall - 1980 - Man and World 13 (1):1-18.
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  26. At the Crossroads of Philosophy and Religion: Deleuze's Critique of Hegel.Brent Adkins - 2013 - In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press.
  27. "Hegel and the Philosophy of Religion," Ed. Darrel E. Christensen.James Collins - 1971 - Modern Schoolman 49 (1):85-85.
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  28. La Pensée Religieuse du Jeune Hegel.James Collins - 1955 - Modern Schoolman 33 (1):45-48.
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  29. The Appearance and Appropriation of Religious Consciousness in Hegel's "Phenomenology".Martin J. De Nys - 1985 - Modern Schoolman 62 (3):165-184.
  30. "La Foi Chez Hegel," by André Léonard.James Collins - 1972 - Modern Schoolman 49 (4):398-399.
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  31. "L'Idea di Dio in Hegel, Vol. 1: Stoccarda E Tubinga," by Francesco Petrini.James Collins - 1978 - Modern Schoolman 55 (2):212-213.
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  32. Kierkegaard is Standing by Himself—Through Hegel's Help : The Notion of Sacrifice in Kierkegaard's Works of Love.Paolo Diego Bubbio - 2012 - In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge, UK: Cambridge Scholars Press.
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  33. Sacrifice In Hegel's Phenomenology of Spirit.Paolo Diego Bubbio - 2012 - British Journal for the History of Philosophy 20 (4):1-19.
    In this paper I rely on recent literature that emphasises the importance of recognition in Hegel's philosophy in order to apply the recognition-theoretic approach to the notion of sacrifice in the Phenomenology of Spirit. Firstly, I conduct a preliminary analysis by examining the general meaning of sacrifice as a form of determinate negation. Secondly, I focus on two phenomenological moments (the struggle between ?faith? and ?pure insight?, and the cult) in order to answer the question, ?Is a real (effective and (...)
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  34. Kierkegaard is Standing by Himself--Through Hegel's Help. The Notion of Sacrifice in Kiekegaard's Works of Love.Paolo Diego Bubbio - 2012 - In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
  35. God, Incarnation, and Metaphysics in Hegel’s Philosophy of Religion.Paolo Diego Bubbio - 2014 - Sophia (4):1-19.
    In this article, I draw upon the ‘post-Kantian’ reading of Hegel to examine the consequences Hegel’s idea of God has on his metaphysics. In particular, I apply Hegel’s ‘recognition-theoretic’ approach to his theology. Within the context of this analysis, I focus especially on the incarnation and sacrifice of Christ. First, I argue that Hegel’s philosophy of religion employs a distinctive notion of sacrifice (kenotic sacrifice). Here, sacrifice is conceived as a giving up something of oneself to ‘make room’ for the (...)
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  36. Hegel, Recognition, and Religion.Damion Buterin - 2011 - Review of Metaphysics 64 (4):789-821.
  37. Hegel on Logic and Religion: The Reasonableness of Christianity. [REVIEW]Daniel O. Dahlstrom - 1994 - Review of Metaphysics 48 (2):395-397.
    This engaging work explores how Hegel's philosophy both entails and is entailed by a certain conception of Christianity. What distinguishes Burbidge's exploration is the emphasis that he places on an interpretation of Hegel's logic, in which a central role is assigned to the understanding. The first set of essays elaborates the operation of the understanding in relation to the operations of dialectic and speculative reason in Hegel's logic. The first essay concentrates on Hegel's attempt to display the universal movement of (...)
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  38. God in History.Martin J. De Nys - 1989 - Review of Metaphysics 43 (2):404-405.
  39. Hegel and the Philosophy of Religion.H. A. D. - 1972 - Review of Metaphysics 25 (4):747-748.
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  40. Hodgson’s Choice.Stephen Crites - 2006 - The Owl of Minerva 37 (1):57-70.
    This review praises Hodgson’s study for exhibiting the experimental openness of Hegel’s thinking: far from being part of a closed system, Hegel’s philosophy of religion is a work in progress. But the review criticizes the final chapter of the study for hedging this openness, for narrowing Hegel’s contemporary legacy to a few currently fashionable gestures.
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  41. Hegel’s Lectures on the Philosophy of Religion: A Progress Report on the New Edition.Robert F. Brown - 1983 - The Owl of Minerva 14 (3):1-6.
    A new and critical edition of Hegel’s Religionsphilosophie Vorlesungen is in preparation. These important lectures will also appear in English and Spanish translation concurrently with the German edition. Walter Jaeschke of the Hegel-Archiv staff is constructing the German text, to be published by Felix Meiner Verlag ; Peter C. Hodgson of Vanderbilt University is editing the English translation; Ricardo Ferrara of the University of Buenos Aires is editing the Spanish translation. Jaeschke, Hodgson and Ferrara have entered into an agreement regarding (...)
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  42. Hegel’s Philosophy of Religion. Williamson - 1981 - The Owl of Minerva 13 (2):10-10.
  43. Hegel's Speculative Good Friday: The Death of God in Philosophical Perspective.Deland S. Anderson - 1996 - Oup Usa.
    Deland S. Anderson traces the origin of the idea, "God is dead," in the philosophy of G.W.F. Hegel. Focusing on issues of language, life, and learning, Anderson presents an integrated perspective on the death of God in Hegel's philosophy as it emerged in the early years at Jena. He argues that Hegel's pronouncement of the death of God was the beginning of his radically innovative system of speculative discourse, which revolutionized not only philosophy byt the wider culture as well.
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  44. The Christology of Hegel.Quentin Lauer - 1980 - International Studies in Philosophy 12 (1):121-122.
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  45. Religion, Love, and Law: Hegel's Metaphysics of Morals.Katerina Deligiorgi - 2011 - In Stephen Houlgate & M. Baur (eds.), The Blackwell Companion to Hegel. Blackwell.
    Hegelian ethics, which gives pride of place to the roles and relations that give substance to our moral life, is seen as a rejection of Kant's a priori treatment of morality, moral law and moral agency. Analysis of the so-called religious writings from the late 1790s to the early 1800s, 'The Positivity of the Christian Religion', the 'Love' fragment, and the essay 'On the Scientific Treatment of Natural Law', shows Hegel engaging profoundly with recognizably Kantian problems of moral metaphysics about (...)
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  46. Hegel's Concept of Religion.James Pierre Chetelat - unknown
    In this dissertation I explore how Hegel conceives of the practice of religion. Religion for Hegel cannot be the relationship between humans and a transcendent being, since, as I argue, Hegel's God is not a being of the transcendent sort, but reason as Idea and spirit. Nor does Hegel primarily understand religion as feeling or immediate experience of the divine. According to Hegel, religion involves knowledge of the truth in the form of representation, and I discuss the truths that in (...)
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  47. Philosophy of Religion.G. W. F. Hegel & F. Louis Soldan - 1885 - Journal of Speculative Philosophy 19 (3):265 - 275.
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  48. Philosophie Und Religion Beim Jungen Hegel: Unter Besonderer Berücksichtigung Seiner Auseinandersetzung MIT Schelling.Herman J. Cloeren - 1988 - Idealistic Studies 18 (1):79-80.
    Fuijita claims that in spite of the growing interest in the last decades in the early writings of Hegel, not enough attention has been focused on their connection. He presents the phases in Hegel’s thought from his days at Tübingen, Bern, and Frankfurt to his new beginnings at Jena not as being in each case completely new, but rather as developments made possible on the basis of earlier positions prompted by the impulses received from friends and critics. Not only is (...)
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  49. Hegel’s God: A Counterfeit Double?David Bachyrycz - 2004 - Review of Metaphysics 57 (3):616-617.
    The figure of the unhappy consciousness animates Hegel’s philosophical treatment of religion. Consciousness despairs and is unhappy because it cannot deal with the demands of its existence. Human beings are by their very nature agents who seek out the truth, yet the anguished plight of the unhappy consciousness consists in the fact that truth cannot be had; at this stage of the dialectic, truth and authority seem to be beyond human consciousness. “What makes the unhappy consciousness unhappy is that, in (...)
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  50. Antigone’s Transgression: Hegel and Bataille on the Divine and the Human.Victoria I. Burke - 1999 - Dialogue 38 (3):535-.
    I maintain that Hegel’s reading of the Antigone underestimates the power of the negativity to which Antigone’s action is dedicated. I argue that the negativity of death and the sacred cannot, contrary to Hegel, to be sublated and thus incorporated into the progression of Spirit. Bataille’s treatment of the sacred better characterizes the unworldly force and the otherness with which Antigone and Creon are confronted when their actions bring the divine and the human into conflict. Antigone’s obedience to what she (...)
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