Hegel’s Philosophy of the Historical Religions by Bart Labuschagne, Timo Slootweg PDF

By Bart Labuschagne, Timo Slootweg

ISBN-10: 9004226184

ISBN-13: 9789004226180

No subject ever disquieted Hegel greater than that of faith. It haunted him, and he wrestled with all of it in the course of his lifestyles: from his marvelous younger writings on spirit of Judaism and Christianity, up till the Lectures at the Philosophy of faith of 1831. Of the ‘Determinate Religions’, Hegel wrote many profound and exhilarating philosophical interpretations. This quantity brings jointly a suite of serious essays that debate Hegel’s relation to every of those ancient Religions, together with the Islam, and (of direction) the ‘revealed’ faith of Christianity (Catholicism and Protestantism). All chapters target to make clear the interesting improvement of Hegel’s perception of the dialectic of faith. Taken jointly, they enhance a entire view of Hegel’s philosophy of the historic Religions. His grandiose and provocative perceptions and ‘thought-scapes’ increase the urge for food for the - a lot wanted - philosophical appreciation of the phenomenon of faith.

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17 Concurrence with Leibniz. Only in passing is Leibniz’ interest in China mentioned. Yet there is congruence on an important point. Leibniz’ Discourse on the Natural Theology of the Chinese (1716) was prompted by the criticism of an Anti-Riccian group levelled against the legacy of Ricci. 18 This criticism is strikingly similar to the attacks on Spinozism. e. by arguing that the Orient and Spinoza developed an understanding of substantiality that as such is neither pantheistic or 16 On this revolution, see Karl Loewith, Meaning in History.

In a similar way is spoken about medicine men and -women. They have extensive knowledge of healing herbs, but combine it with magic practices. In addition, they take social relations into consideration when they heal sick persons. (L2 24, 274–281/179–185; 281–293/185–197) Hegel regards the way of doing things by the traditional healers as a higher type of sorcery. He speaks of ‘indirect’ or ‘mediated sorcery’. The healing herbs are the means, by which the power of sorcery can work. A reflection is at stake, a spiritual procedure, which interrupts the direct operation of the power of sorcery.

The section in the 1827 Lectures on the Philosophy of Religion is somewhat bigger: about thirty-five pages; a few pages on Lamaism included. (L2 27, 547–579/445–475). The chapter on China in the Lectures on World History is the largest: fortyfour pages in the most recent edition, offering a well-structured survey of China’s ancient history. However, this is still relatively small. Throughout Hegel is dependent on secondary sources. On the whole he is content to gather materials without establishing what is reliable and what is not.

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