Hegel and Religious Faith: Divided Brain, Atoning Spirit by Andrew Shanks

By Andrew Shanks

A polemical advocacy of Hegel's non secular idea.
Hegel is a philosopher who haunts sleek Christian theology. even if endlessly being refuted and rejected, he's additionally without end resurgent as a power. the following Andrew Shanks diagnoses that rejection, very principally, as a shielding response opposed to the sheer, troubling, prophetic open-mindedness of his thought.No doubt there's a few justice to the cost that Hegel is religiously one-sided; particularly, as this feedback has been built by way of Kierkegaard and, extra lately, William Desmond. opposed to Desmond, besides the fact that, Shanks argues that the critique itself isn't any much less one-sided.The argument focuses specially at the dialectic of the ‘Unhappy Consciousness’ in Hegel’s Phenomenology of Spirit, looking to open up its dating to fresh advancements in neuropsychology. Key Hegelian phrases also are retranslated, in a bid to minimise the off-putting awkwardness of Hegel’s jargon. what's at factor here's, without doubt, the main explosive aspect in Hegel’s proposal as an entire. And this is often mentioned not only as an merchandise of highbrow heritage, yet, quite, greatly as a still-living alternative.

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DESMOND VERSUS HEGEL: A FALSE EITHER / OR? partnered with Religious Studies, but also then to split it up, quite sharply, into ‘Dogmatic Theology’, ‘Philosophy of Religion’, ‘Biblical Studies’, ‘Church History’, and so forth. Yet, even at its most scholarly and sophisticated, good theology, as such, is not only an academic discipline. It is also a work of spirituality. And the core purpose of what am calling ‘theology-as-genrefusion’ is to try and articulate what that means. In short, the goal of theology-as-genre-fusion is to be as directly faithful as possible to the specific level of truth that faith at its very best appropriates, pushing against the intrinsic limits of the academic ethos as such.

Sibree; New York: Dover Publications, 1956), pp. 15, 457. 36 DESMOND’S HEGEL: A COUNTERFEIT DOUBLE? But hope for what? In his Lectures on the Philosophy of History, Hegel answers: for ‘freedom’. 4 This notion of ‘freedom’, however, is admittedly quite ambiguous. Does Hegel mean freedom for perfect truth-as-openness, sheer Honesty, being altogether opened up to the otherness of other people; freedom from whatever would inhibit that? That would be the viewpoint of ‘Hegel 1’. Or does he simply mean ‘freedom’ in the sense of maximum moral autonomy, not being subjugated by the will of others?

Jesus, of course, inhabits quite a different sort of cultural world. And if one only sees the stamp of cultural particularity, one will scarcely spot the potential for agreement here. Nevertheless, this is just what genre-fusion thinking, in general, is all about: seeking out such hidden, implicit points of contact and, as far as possible, trying to unlock their poetic potential. It is, in fact, remarkable how quickly the ‘kingdom of God’, as preached by Jesus, ceased to be a central theme of Christian preaching in the early church.

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