By Quentin Lauer
...If one takes a breathtaking view of Hegel s complete philosophical undertaking, the exercise to return to grips with and to be devoted to fact within the concrete, one is struck by way of one inescapable proposal: the Hegelian company is a very unified and grandiose try to problematic one proposal, which Hegel sees because the root of all intelligibility, the concept that of God, no matter what that time period goes to show out to mean....
...The query with which we're faced...is neither no matter if Hegel is true in what he says nor no matter if his interpreters are justified in what they are saying of him. relatively the query is one among checking out simply what Hegel does say and of picking out what effect which may have on our personal thinking....
...Why, then, the concept that of God ? the answer's to be present in the fruits of the complete Hegelian procedure, The Philosophy of Absolute Spirit. purely within the mild of absolute Spirit is whatever Hegel says intelligible....in Hegel s view, absolute Spirit is actually to be pointed out with God and that, for that reason, provided that Hegel s notion of God is intelligible, will something Hegel says be intelligible. From the advent"
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Extra resources for Hegel's Concept of God
As we shall see later (chap. 5, 17. What comes out in these pages of the Phenomenology is the view that Enlightenment and Pietism are but two sides of the same coin. Insisting on its own "reason" the former is merely negating the naiveté of pietistic "belief," and the latter is taking Enlightenment "reason" far too seriously. 18. , "Hegel's Critique of Kant's Theology," in God Knowable and Unknowable, ed. Robert J. J. (New York: Fordham University Press, 1973), pp. 85105. 19. , P. xxx. < previous page page_30 next page > < previous page page_31 next page > Page 31 "Proofs of God"), a content can be supremely "rational" without having been discovered by subjectively rational thinking.
EpW, no. 1] Although, then, Hegel in no way denies the close connection between religion and morality, he has come a long way from the Kantian position that religion stands in the service of morality. Nor did Hegel adopt the diametrically opposed position that morality is subservient to religionhe was careful in all matters to avoid either-or options. In a very significant sense he continued to agree with Kant that the moral roots of religious consciousness were not to be ignored. , a morality becoming conscious of the free universality of its concrete essence.
What Hegel has doneand, it would seem, quite consciouslyis to insert his own thinking into the tradition of Plato, Aristotle, Plotinus, Anselm, and Spinoza, all of whom saw human rational thinking as somehow divine and oriented to the divine. Thought reveals itself as infinite activity, and infinite activity is seen to be activity of the infinite. This is not the place to unravel the intricacies of the development through which "spirit" goes in coming to a realization of its own infinity, nor, perhaps would it be possible to do so, if we did not have Science of Logic to use as a guide in interpreting the Phenomenology (which in his preface to the former Hegel authorizes us to do).