Hegel on the Proofs and Personhood of God


Book Description

Hegel's analysis of his culture identifies nihilistic tendencies in modernity i.e., the death of God and end of philosophy. Philosophy and religion have both become hollowed out to such an extent that traditional disputes between faith and reason become impossible because neither any longer possesses any content about which there could be any dispute; this is nihilism. Hegel responds to this situation with a renewal of the ontological argument (Logic) and ontotheology, which takes the form of philosophical trinitarianism. Hegel on the Proofs and Personhood of God examines Hegel's recasting of the theological proofs as the elevation of spirit to God and defense of their content against the criticisms of Kant and Jacobi. It also considers the issue of divine personhood in the Logic and Philosophy of Religion. This issue reflects Hegel's antiformalism that seeks to win back determinate content for truth (Logic) and the concept of God. While the personhood of God was the issue that divided the Hegelian school into left-wing and right-wing factions, both sides fail as interpretations. The center Hegelian view is both virtually unknown, and the most faithful to Hegel's project. What ties the two parts of the book together--Hegel's philosophical trinitarianism or identity as unity in and through difference (Logic) and his theological trinitarianism, or incarnation, trinity, reconciliation, and community (Philosophy of Religion)--is Hegel's Logic of the Concept. Hegel's metaphysical view of personhood is identified with the singularity (Einzelheit) of the concept. This includes as its speculative nucleus the concept of the true infinite: the unity in difference of infinite/finite, thought and being, divine-human unity (incarnation and trinity), God as spirit in his community.




The Ontological Argument from Descartes to Hegel


Book Description

The ontological argument for the existence of God has been a constant in the philosophy of religion since its first formulation by Anselm of Canterbury in the 11th century. In the 17th century, it was revived by Ren Descartes, and ever since has been a subject of dispute and much debate among philosophers. Descartes formulated it as follows: "Premise 1: That which we clearly understand to belong to the true and immutable nature, or essence, or form of something, can be truly asserted of that thing. "Premise 2: But once we have made a sufficiently careful investigation into what God is, we clearly and distinctly understand that existence belongs to his true and immutable nature. Conclusion: Hence we can now truly assert of God that he does exits" In this interesting history of the argument, philosopher Kevin J. Harrelson shows that the defense of the ontological argument is more consistent and persuasive than has frequently been supposed. In addition to correcting many common misunderstandings about the argument, the author highlights what appears to be an irremovable tension between the conclusion and the explanation of the proof. Both the common objections to the argument and its historical development in early modern philosophy are explained in light of this tension.




Hegel's Philosophy of Reality, Freedom, and God


Book Description

Showing the relevance of Hegel's arguments, this book discusses both original texts and their interpretations.




Hegel


Book Description

Gives a critical account of Hegel's ideas, and makes his work fully accessible to those trained in the "analytic" tradition.




Reason in the World


Book Description

This book defends a new interpretation of Hegel's theoretical philosophy, according to which it has a single organizing focus, giving philosophical force to his arguments in his central Science of Logic, and undercutting prominent worries. The focus is not epistemology or skepticism, but the metaphysics of reason in the world.




Analytic Philosophy and the Return of Hegelian Thought


Book Description

This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in Hegel sophisticated ideas that are able to address problems which still haunt the analytic tradition after a hundred years. Paul Redding traces the consequences of the displacement of the logic presupposed by Kant and Hegel by modern post-Fregean logic, and examines the developments within twentieth-century analytic philosophy which have made possible an analytic re-engagement with a previously dismissed philosophical tradition.




Hegel's Political Philosophy


Book Description

A new and significantly expanded edition of the first systematic reading of Hegel's political philosophy.




Hegel: Arguments Philosophers


Book Description

This clear, critical examination makes Hegels arguments fully accessible. Hegel's system is considered as a whole and examines the wide range of problems that it was designed to solve.




The Philosophy of Hegel


Book Description

Few philosophers can induce as much puzzlement among students as Hegel. His works are notoriously dense and make very few concessions for a readership unfamiliar with his systematic view of the world. Allen Speight's introduction to Hegel's philosophy takes a chronological perspective on the development of Hegel's system. In this way, some of the most important questions in Hegelian scholarship are illuminated by examining in their respective contexts works such as the "Phenomenology and the Logic". Speight begins with the young Hegel and his writings prior to the "Phenomenology" focusing on the notion of positivity and how Hegel's social, economic and religious concerns became linked to systematic and logical ones. He then examines the "Phenomenology" in detail, including its treatment of scepticism, the problem of immediacy, the transition from "consciousness" to "self-consciousness", and the emergence of the social and historical category of "Spirit". The following chapter explores the Logic, paying particular attention to a number of vexed issues associated with Hegel's claims to systematicity and the relation between the categories of Hegel's logic and nature or spirit (Geist). The final chapters discuss Hegel's ethical and political thought and the three elements of his notion of "absolute spirit": art, religion and philosophy, as well as the importance of history to his philosophical approach as a whole.




All Or Nothing


Book Description

Interest in German Idealism--not just Kant, but Fichte and Hegel as well--has recently developed within analytic philosophy, which traditionally defined itself in opposition to the Idealist tradition. Yet one obstacle remains especially intractable: the Idealists' longstanding claim that philosophy must be systematic. In this work, the first overview of the German Idealism that is both conceptual and methodological, Paul W. Franks offers a philosophical reconstruction that is true to the movement's own times and resources and, at the same time, deeply relevant to contemporary thought. At the center of the book are some neglected but critical questions about German Idealism: Why do Fichte, Schelling, and Hegel think that philosophy's main task is the construction of a system? Why do they think that every part of this system must derive from a single, immanent and absolute principle? Why, in short, must it be all or nothing? Through close examination of the major Idealists as well as the overlooked figures who influenced their reading of Kant, Franks explores the common ground and divergences between the philosophical problems that motivated Kant and those that, in turn, motivated the Idealists. The result is a characterization of German Idealism that reveals its sources as well as its pertinence--and its challenge--to contemporary philosophical naturalism.