Titlebook: Hegel and the Philosophy of Religion; The Wofford Symposiu Darrel E. Christensen Book 1970 Martinus Nijhoff, The Hague, Netherlands 1970 Di

STIT

,“Authenticity” and “Warranted Belief” in Hegel’s Dialectic of Religion,es of dialectic to be specified, and the other a material test for whether what is purported is warranted for belief. In the course of doing this, I shall hope to clarify what I see to be a central problem inherent in Hegel’s criteria for Truth, and to show how the strategy proposed, in part derived

Jogging

不透明性

婴儿

The Young Hegel and the Postulates of Practical Reason,whole can be adequately summed up as a confrontation with (.) Kant’s ..” . Hearing, the only scholar who has discussed all the early manuscripts more exhaustively than Dilthey, dissents. He will not allow that Kant’s influence — or for that matter anyone else’s influence, — was really preponderant i

Blanch

,Hegel’s “Unhappy Consciousness” and Nietzsche’s “Slave Morality”,characterize Hegel’s genesis of the Judeo-Christian consciousness in ... With this overall view of the triumph of the Christian “slave morality” Nietzsche would quite likely agree.. But for the two thinkers the meaning and consequences of this “reversal” could hardly be more different. For Nietzsche

Confess

,Hegel’s Reinterpretation of the Doctrine of Spirit and the Religious Community,rt from questions concerning the adequacy and legitimacy of his interpretation of religion in general or of Christianity in particular, the fact remains that Hegel more than once described his thought as the translation of the content of classical Christianity into the form of the speculative concep

Immunotherapy

Hegel and the Marxist-Leninist Critique of Religion,ably dealt with in Father Lauer ‘s paper; it has pervaded much of our discussion at this Symposium. The question is by no means settled. The standard categoreal polarities are easy enough to rehearse: religion is to speculative philosophy as . is to .; as . is to .; as the less “concrete” is to the

草本植物

新陈代谢

Hegel on the Identity of Content in Religion and Philosophy,as been made, by friends and enemies of Hegel alike, to show that Hegel’s thought was not religious at all but rather the culmination of a process of secularizing philosophy which began with Bacon and Descartes. When dealing with a thought so complex — and even tortuous — as Hegel’s, it would, of co

BOLT