This is an analysis of the interpretation of Christian theology that is found in G. W. F. Hegel's Lectures on the Philosophy of Religion. Hodgson argues that these lectures are among the most valuable resources from the nineteenth century for theology as it faces the challenges of modernity and postmodernity. The author is also editing and translating the critical edition of the lectures, which are being published concurrently by Oxford University Press.
The Lectures on the Philosophy of Religion, developed in four versions from 1821 to 1831, represent the final and in some ways the decisive element of Hegel's entire philosophical system. This is Volume I of the first critical edition of the lectures, based on a complete re-editing of the sources. - ;The Hegel Lectures SeriesSeries 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. (shrink)
Machine generated contents note: -- Preface -- Citations -- 1. Hegel's Philosophy of World History -- 2. History and the Progress of the Consciousness of Freedom -- 3. The State and the Actualization of Freedom -- 4. The Course of World History: Shapes of Freedom -- 5. God in History: The Kingdom of Freedom -- Bibliography.
An analysis of the interpretation of Christian theology that is found in G. W. F. Hegel's Lectures on the Philosophy of Religion. Peter C. Hodgson argues that these lectures are among the most valuable resources from the nineteenth century for theology as it faces the challenges of modernity and postmodernity.
Desmond argues that the God portrayed in Hegel’s philosophy of religion is not the true and real God of Christian faith but an idol, a counterfeit. In this he articulates a critique of Hegel that goes back to Kierkegaard and Feuerbach, both of whom read Hegel as a pantheist and monist. My response is that such a reading is a misinterpretation—indeed, perversely so given Hegel’s repeated critiques of pantheism and atheism. For Hegel, the whole is not simply the one (a (...) philosophy of identity), but the one and the many. Instead of identity, Hegel posits holism. Without genuine difference and otherness, without transcendence as well as immanence, there is no whole, no system of relations, no spiraling into novelty, but simply an eternal repetition of the same. God is this whole, the whole in which everything finite comes into being and passes away, the whole in which time and history transpire and God becomes concretely self-determined. Hegel’s holism offers an alternative to the monism of modern philosophy and the dualism of classical theology. As such, it is an authentic reading of original Christian faith. (shrink)
Einstein’s special theory of relativity has had a wide influence on fields far removed from physics. It has given the impression that physics has shown that there are now no absolute truths, that all beliefs are relative to the observer, and that traditional stable landmarks have been washed away. We each have our own frame of reference that is as good as any other frame, so that there are no absolute standards by which our actions may be judged. The predictions (...) of relativity theory, such as the elimination of simultaneity, the variation of mass with velocity, and the equivalence of mass and energy, are all highly counterintuitive and yet are precisely confirmed by detailed measurements. The clear rocklike mechanical physics of Newton seems to have dissolved into a swirling mist of unintelligible concepts, and familiar certainties seem to have disappeared. A detailed analysis of relativity theory shows, however, a completely different picture. Properly understood, it is a logical extension of Newtonian physics that expresses the relations of space and time in a more exact and elegant way and in the process shows forth more clearly the invariant features of the world. The apparently counterintuitive features appear as natural consequences that extend and refine our classical concepts. The traditional landmarks remain, but God’s world is more subtle than we had previously imagined. (shrink)
Over 150 years have elapsed since Hegel lectured on the philosophy of religion in Berlin. Now for the first time a critical edition of the fragmentary manuscript that he used to lecture in 1821 has been published in a masive volume, to be followed by subsequent volumes of equal size containing student notes or transcripts of the 1824 and 1827 lectures. Despite heroic efforts by the editor, Karl-Heinz Ilting of Saarbrucken, who previously edited Hegel’s lectures on the philosophy of right (...) according to the same principles, this new edition is unsatisfactory on several counts, and we shall have to await the appearance of these texts in the Gesammelte Werke slowly being produced by the Hegel-Archiv at the Ruhr-Universität in Bochum before we have a completely adequate critical edition of Hegel’s philosophy of religion lectures. (shrink)
The contents of the book are briefly summarized and the themes of the concluding chapter elaborated. On the basis of Hegel’s speculative reconstructionof Christian theology in the Lectures on the Philosophy of Religion, the author argues for a theology of the Spirit that focuses on wholeness, narrative, Christ, community, and pluralism.
In response to the proposal by Walter Jaeschke contained in the preceding paper, the Nineteenth Century Theology Group of the American Academy of Religion discussed plans, at the annual meeting of the Academy on 15–17 November 1979, to complete a new English study edition of Hegel’s Lectures on the Philosophy of Religion, and has agreed to sponsor its publication by Scholars Press in the AAR Texts & Translations Series. An Editorial Committee has been formed with the following membership: Robert F. (...) Brown, Richard Crouter, James O. Duke, Francis S. Fiorenza, Joseph Fitzer, Peter C. Hodgson, Walter Jaeschke, Darrell Jodock, O. Kem Luther, Dale M. Schlitt, John C. Shelley, James Yerkes. Many of these persons will be involved in the editing and translating process. (shrink)
In response to O’Regan I defend the claims that Hegel is serious about theology, that this seriousness is most fully evident in the Lectures on the Philosophy of Religion, that Hegel is an “open” thinker, and that pluralism is an implication of his way of thinking whereas radical relativism is not. I note that Williams supports the central theses of my book but believes that I have not appreciated the extent to which for Hegel eschatology is realized in the spiritual (...) community. I argue that for Hegel eschatology cannot be fully realized because of his acute awareness of the presence of the tragic in history, and that therefore his claims on behalf of the consummateness of the Christian religion must be modified. Crites appreciates the emphasis I place on the experimental character of Hegel’s thinking, but believes that this quality is abandoned in the conclusion to my own work where I seem to embrace various postmodern freedom movements. I explain that in my view (and I believe in Hegel’s) God is the ultimate agent of freedom, not humanity, and that God’s freedom transcends and critiques all dogmatisms, includingthose of postmodernity. (shrink)
This is the first critical edition of Hegel's Lectures on the Philosophy of Religion, which represent the final and in some ways the decisive element of his entire philosophical system. Volume III contains Hegel's philosophical interpretation of Christianity.
Brown and Hodgson present a new English edition of Hegel's 1822-3 lectures on the philosophy of world history. Here he sets out his vision of the development of reason, spirit, and culture in human history, as it advances inexorably towards the establishment of a political state of free, fully self-conscious individuals and just institutions.
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.
The Lectures on the Philosophy of Religion, developed in four versions from 1821 to 1831, represent the final and in some ways the decisive element of Hegel's entire philosophical system. This is Volume I of the first critical edition of the lectures, based on a complete re-editing of the sources.
This edition makes available an entirely new version of Hegel's lectures on the development and scope of world history. Volume I presents Hegel's surviving manuscripts of his introduction to the lectures and the full transcription of the first series of lectures. These works treat the core of human history as the inexorable advance towards the establishment of a political state with just institutions-a state that consists of individuals with a free and fully-developed self-consciousness. Hegel interweaves major themes of spirit and (...) culture-including social life, political systems, commerce, art and architecture, religion, and philosophy-with an historical account of peoples, dates, and events. Following spirit's quest for self-realization, the lectures presented here offer an imaginative voyage around the world, from the paternalistic, static realm of China to the cultural traditions of India; the vast but flawed political organization of the Persian Empire to Egypt and then the Orient; and the birth of freedom in the West to the Christian revelation of free political institutions emerging in the medieval and modern Germanic world. Brown and Hodgson's new translation is an essential resource for the English reader, and provides a fascinating account of the world as it was conceived by one of history's most influential philosophers. The Editorial Introduction surveys the history of the texts and provides an analytic summary of them, and editorial footnotes introduce readers to Hegel's many sources and allusions. For the first time an edition is made available that permits critical scholarly study, and translates to the needs of the general reader. (shrink)
The Hegel Lectures SeriesSeries 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. (...) The original lecture series 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. Lectures on the Philosophy of ReligionOne-Volume Edition, The Lectures of 1827Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. In Peter C. Hodgson's masterly three-volume edition, being reissued in the Hegel Lectures Series, from which this volume is extracted, the structural integrity of the lectures - delivered in 1821, 1824, 1827, and 1831 - is established for the first time in an English critical edition based on a complete re-editing of the German sources by Walter Jaeschke. This one-volume edition presents the full text and footnotes of the 1827 lectures, making the work available in a convenient form for study.Of the lectures that can be fully reconstructed, those of 1827 are the clearest, most mature, and most accessible to nonspecialists. In them, readers will find Hegel engaged in lively debates and important refinements of his treatment of the concept of religion, the Oriental religions and Judaism, Christology, the Trinity, the God-world relationship, and many other topics.This edition contains an editorial introduction, critical annotations on the text and tables, bibliography, and glossary from the complete edition. The English translation has been prepared by a team of eminent Hegel scholars: Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. (shrink)
Ferdinand Christian Baur, one of the great innovators in the study of the New Testament, argued that each of its books reflects the interests and tendencies of its author in a particular religio-historical milieu. A critique of the writings must precede any judgments about the historical validity of individual stories about Jesus in the Gospels. Thus Baur could move beyond the impasse created by Strauss's Life of Jesus. Baur demonstrated that the Gospel of John is not a historical document comparable (...) to the Synoptic Gospels and cannot be used to reconstruct the teaching of Jesus, and that the Synoptic Gospels must be read critically and selectively. He applied the same principles to the Epistles, arguing that only four are genuinely Pauline.Baur's Lectures on New Testament Theology, delivered in Tübingen during the 1850s, summarize thirty years of his research. The lectures begin with an Introduction on the concept, history, and organization of New Testament theology. Part One is devoted to the teaching of Jesus, which Baur finds most reliably in Matthew. Part Two contains the teaching of the Apostles in three chronological periods. The first period presents the theological frameworks of the Apostle Paul and the Book of Revelation; the second period, the frameworks of Hebrews, the Deutero-Pauline Epistles, James and Peter, the Synoptic Gospels and Acts; and the third period, those of the Pastoral Epistles and the Gospel of John. (shrink)
This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1988.
These lectures constitute the earliest version of Hegel's Philosophy of Right, one of the most influential works in Western political theory. They introduce a notion of civil society that has proven of inestimable importance to diverse philosophical and social agendas. This transcription of the lectures, which remained in obscurity until 1982, presents the philosopher's social thought with clarity and boldness. It differs in some significant respects from Hegel's own published version of 1821. Nowhere does Hegel make plainer the difference between (...) his concept of objective spirit and traditional concepts of natural law or offer a more prominent treatment of the key notion of recognition. His description of poverty is more forceful and his critique of existing social conditions more thorough than in the published edition, which had to satisfy the Prussian censor. The strictly limited powers of the monarch are more clearly delineated in the Heidelberg lectures, and the arguments for a bicameral legislature are more explicit. Hegel formulates in a more dynamic way his understanding of the relationship between rationality and actuality--the rational is not what exists but what is coming into being--and sets forth more simply and clearly the central themes of his political philosophy--freedom, justice, and community. The Heidelberg lectures are an indispensable resource for understanding the edition of 1821 and an invaluable supplement to one of the great classics of political philosophy. (shrink)
This new edition of Hegel's Lectures on the History of Philosophy sets forth clearly, for the first time for the English reader, what Hegel actually said. These lectures challenged the antiquarianism of Hegel's contemporaries by boldly contending that the history of philosophy is itself philosophy, not just history. It portrays the journey of reason or spirit through time, as reason or spirit comes in stages to its full development and self-conscious existence, through the successive products of human intellect and activity. (...) These lectures proved to be extremely influential on the intellectual history of the past two centuries. They are crucial to understanding Hegel's own systematic philosophy in its constructive aspect, as well as his views on the centrality of reason in human history and culture. Volume I holds additional importance because, as well as setting out Hegel's discussion of the history of Chinese and Indian philosophy, it presents the interesting and significant changes that Hegel made to the stage-setting introduction to these lectures across the years from 1819 to 1831. This edition adapts the considerable editorial resources of the German edition that it translates, to the needs of the general reader as well as the serious scholar, so as to constitute an unparalleled resource on this topic in the English language. (shrink)
The paper expresses appreciation for Williams's fine study, which restores Hegel's lectures on the philosophy of religion and on the proofs of the existence of God to a central place in his system, and rejects the anti-metaphysical reading of Hegel that is regnant today. The paper attempts to show how the proofs are co-constitutive and self-supporting. It demonstrates the importance to Hegel of both the concrete historical "this" and the community of faith. It ends with reflections on Hegel's lectures on (...) the philosophy of world history, which offer an interpretation as to how God is efficaciously present in history without violating the fabric of history. (shrink)
Scientific realism is discussed in a variety of quantum mechanical settings, and defended against rival views on a number of scores. The search for the hidden is the source of much scientific creativity.
Errol E. Harris’s review of Volume 3 of our new translation of Hegel’s Lectures on the Philosophy of Religion appeared in the Fall 1988 issue of The Owl of Minerva. I appreciate his several favorable comments, even though his review nowhere evaluates the interpretative insights into Hegel’s treatment of “The Consummate Religion” that may have been gained by separating the four series of lectures between 1821 and 1831 and reconstructing them as exactly as possible; thus Harris avoids an assessment of (...) the fundamental contribution that the new edition has sought to make to Hegel studies. It is inappropriate for me to quarrel here with the interpretations of reviewers. But I am compelled to address several serious allegations contained in this review. (shrink)
Hegel’s treatment of Judaism in his early theological writings and his lectures on the philosophy of world history is relatively well-known. One of the best and most recent discussions of it is found in Shlomo Avineri’s paper, “The Fossil and the Phoenix: Hegel and Krochmal on the Jewish Volksgeist,” presented at the 1982 biennial meeting of the Hegel Society of America. Avineri points out that Hegel’s portrayal of Judaism in the early writings mainly followed the conventional image found in traditional (...) Christian theology. He depicted Judaism as a religion of “slavish obedience to laws” laid down not by the people themselves but by a “supreme wisdom on high,” as well as a religion of deceit, cowardice, alienation, and stubborn particularism. In one significant instance, however, Hegel deviated from these traditional stereotypes, namely, in his understanding of and sympathy for the political, national feelings of the Jews during the period of Roman subjugation prior to the destruction of the second temple. They “discarded their ineffective messianic hopes and took up arms,” resisting courageously but suffering “the most appalling of human calamities,” the loss of city and nation. “The scattered remnant of the Jews have not abandoned the idea of the Jewish state, but they have reverted not to the banners of their own courage, but only to the standards of an ineffective messianic hope.”. (shrink)