Hegel and Theology by Martin J. De Nys

By Martin J. De Nys

Hegel makes philosophical proposals referring to faith and Christianity that call for serious mirrored image from modern theology.

Hegel and Theology discusses the position that an figuring out of faith and Christianity play within the improvement of Hegel's thought of philosophy; Hegel's remedy of spiritual adventure; the matter of the relation among the area and God and the difficulty of God's transcendence. those discussions supply a framework for contemplating Hegel's understandings of particular Christian mysteries. De Nys the following considers the Hegelian belief of the Trinity, and the mysteries of production, Incarnation, and reconciled indwelling in reference to the individuals of the Trinity.

Hegel and Theology concludes through interpreting serious difficulties that belong in an immanent approach to Hegel's crucial proposals approximately faith and Christianity, in addition to contributions that Hegel makes to modern theological inquiry.

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The reality of the world in which we act and live is now defined by a moral will, and moral imperatives, in turn, are the outcomes of the autonomous activity of that will. The will determines on its own terms what as such ought to be done, that is, what counts as a moral imperative for all rational agents. Those imperatives define what is essential regarding the world. Precisely for this reason the oppositions that at first seem to obtain between one’s moral will and outer nature, the given aspects of one’s own inner nature, and the holy lawgiver who sanctifies duty, disappear.

It is even more essentially a relation to itself. With this a new general structure, ‘Self-Consciousness,’ emerges in phenomenological inquiry. Self-Consciousness is defined by the attitude that the relation of consciousness to the object is in truth a self-relation. The object is most essentially defined as the vehicle, as it were, through which consciousness achieves self-relatedness, and thus in terms of its being-for-another, for consciousness, as contrasted with its independent being. Of course ‘the whole expanse of the sensuous world’ continues to stand before consciousness.

Since the world that stands apart from the self represents what is the case, the definitions that the will presents represent what ought to be. The reality of the world in which we act and live is now defined by a moral will, and moral imperatives, in turn, are the outcomes of the autonomous activity of that will. The will determines on its own terms what as such ought to be done, that is, what counts as a moral imperative for all rational agents. Those imperatives define what is essential regarding the world.

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