Hegel's Philosophy of Religion

The basis for the statement, then, goes to what might be called the historiography of spirituality in a sacrilegious universe, and Fackenheim, after Hegel, describes the philosophic content of the spiritual comp championnt in the universe.

Hegel's approach creates what Fackenheim calls a dilemma, for if philosophy is the agent of connection between spiritual and unconsecrated thought, its own secular nature means that it must write down the ghostly content, or what Fackenheim refers to as "the religiously represented" or "representation" (1:162, et passim). This is especially apparent inasmuch as Hegel declares (and as Fackenheim notes) the religious phenomenon of Christianity to be decisive in the philosophical enterprise. At the homogeneous time, Hegel repeatedly refers to the inadequacy of Christianity as religion, which suggests that he is philosophically offensive to it. The dilemma emerges because it is unclear whether Hegel accepts or rejects the Christianity that he deems so chief(prenominal) as prelude to what might be called post-Christian secular philosophy, and what Hegel himself calls new philosophy. It might seem, for example, that Hegel is trying to have it both ways, both secular and Christian in a populace that requires him to choose one or the other. But as Fackenheim explains, it is not Hegel's intention to mob sides in the secular-religious dialectic.

Hegel's philosophy requires an infinite divine- human universes Life to mediate

This is a complex argument that is solved in what Min refers to as "the double aspect of reason out as Hegel conceives it" (2:340). The power of reason, on Hegel's view, is its ability to reach beyond its ability to structure sensible argument and to acknowledge that in that location is experience beyond itself. This is the content of mystery in a schematic philosophical system.

It is what Min refers to as supra-rational, "intelligible plainly for reason which can recognize it as other than and supra itself and which at the same time seeks to appropriate it as the terminus of its own telos" (2:346). We are back to the human experience of joie de vivre, suggested forward as an ultimate expression.

Just as Christianity absorbed and individuated Hellenic thought, inquisitive modern philosophy absorbs Christianity. That is its achievement, and that is why it allows human beings the fortune to reach beyond the limitations of the supposedly divine sufficiency of combine toward a human, i.e., rational, sufficiency of the divine. This is the content of the transcendent experience that speculative philosophy makes possible. This is what Fackenheim means when he says that there is a religious dimension to Hegel's thought, that religion will not suffice for the human experience of the transcendent, and that very speculative philosophy allows the human being to self-actualize transcendence. This is the moment at which knowledge of god and wisdom of the world merge.

Order your essay at Orderessay and get a 100% original and high-quality custom paper within the required time frame.