By Robert R. Williams
Hegel's research of his tradition identifies nihilistic trends in modernity i.e., the demise of God and finish of philosophy. Philosophy and faith have either develop into hollowed out to such an volume that conventional disputes among religion and cause develop into very unlikely simply because neither philosophy nor faith any further possesses any content material approximately which there can be any dispute; this is often nihilism. Hegel responds to this example with a renewal of the ontological argument (Logic) and ontotheology, which takes the shape of philosophical trinitarianism. Hegel at the Proofs and Personhood of God examines Hegel's recasting of the theological proofs because the elevation of spirit to God and security in their content material opposed to the criticisms of Kant and Jacobi. It additionally considers the difficulty of divine personhood within the common sense and Philosophy of faith. This factor displays Hegel's antiformalism that seeks to win again determinate content material for fact (Logic) and the idea that of God. whereas the personhood of God used to be the problem that divided the Hegelian institution into left-wing and right-wing factions, each side fail as interpretations. the heart Hegelian view is either nearly unknown, and the main trustworthy to Hegel's venture. What ties the 2 elements of the e-book together--Hegel's philosophical trinitarianism or identification as solidarity in and during distinction (Logic) and his theological trinitarianism, or incarnation, trinity, reconciliation, and group (Philosophy of Religion)--is Hegel's good judgment of the concept that. Hegel's metaphysical view of personhood is pointed out with the singularity (Einzelheit) of the idea that. This contains as its speculative nucleus the concept that of the real limitless: the team spirit in distinction of infinite/finite, suggestion and being, divine-human solidarity (incarnation and trinity), God as spirit in his community.
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Extra info for Hegel on the Proofs and the Personhood of God : studies in Hegel’s logic and philosophy of religion
It is a post-critical trinitarian metaphysics of identity as unity in and through difference, a social philosophy of organism. It is post-critical—that is, it overcomes Kant’s separation of the examination of the categories from their actual cognitive employment. 65 In Hegel’s view, since the inquiry into cognition is itself cognition, the limits of cognition cannot be determined otherwise than cognitively. ” 66 In other words: To learn to swim one must go into the water. One cannot make cognition into one’s object without thereby behaving cognitively at the same time.
See also Hegel’s analysis of the moral vision of the world in PhS §§599–631. 15 16 LPR 1. 86. LPR 1. 88 n. 20. SL 594. Hegel’s Critique of Kant 25 reﬂects his critique of modern, Humean skepticism from the perspective of ancient skepticism. Hume’s skepticism is skeptical about concepts but not about impressions. It is dogmatic about impressions. Hegel claims that, while skepticism and dogmatism seem to be opposed, there is a third alternative—to wit, speculative philosophy. The latter includes skepticism as part of its method and procedure, while overcoming the incoherence of skepticism’s own skeptical self-interpretation.
61 Michelet’s center Hegelian position expressed in his early essay on the Personhood of God (1841) is among the most relevant for understanding Hegel’s views on the personhood of God. Michelet is clear that “personhood” does not mean that God is a ﬁnite person. However, this negation does not dispose of the matter. ), should not have great difﬁculty in entertaining Hegel’s extended use of personhood to institutions such as marriage and family as, for example, corporate persons. However, Michelet was never able to decide what extended sense the personhood of God consisted in, partly because his discussion of personhood appeared to be conﬁned to the categories of Being in book one of Hegel’s Logic.
Hegel on the Proofs and the Personhood of God : studies in Hegel’s logic and philosophy of religion by Robert R. Williams