Peter C. Hodgson provides a new translation of Hegel's 1829 lectures on the proofs of the existence of God, based on the definitive German edition. Coming late in his career, these lectures give us the great philosopher's final and most seasoned thinking on a topic of obvious significance to him, that of the reality status of God and ways of knowing God.
Lectures on the Proofs of the Existence of God is the theory of God's existence by G.W.F. Hegel. Hegel's lectures are easy to follow and representations of his most accurate and revised work. Excerpt: "But since the task we have set ourselves is to consider the proofs of the existence of God, it would appear as if only one aspect of the matter belongs to the subject of logic, namely, the nature of proof..."
The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and manuscripts. Lectures from specific years are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Lectures on the Proofs of the Existence of God Hegel lectured on the proofs of the existence of God as a separate topic in 1829. He also discussed the proofs in the context of his lectures on the philosophy of religion (1821-31), where the different types of proofs were considered mostly in relation to specific religions. The text that he prepared for his lectures in 1829 was a fully formulated manuscript and appears to have been the first draft of a work that he intended to publish and for which he signed a contract shortly before his death in 1831. The 16 lectures include an introduction to the problem of the proofs and a detailed discussion of the cosmological proof. Philipp Marheineke published these lectures in 1832 as an appendix to the lectures on the philosophy of religion, together with an earlier manuscript fragment on the cosmological proof and the treatment of the teleological and ontological proofs as found in the 1831 philosophy of religion lectures. Hegel's 1829 lectures on the proofs are of particular importance because they represent what he actually wrote as distinct from auditors' transcriptions of oral lectures. Moreover, they come late in his career and offer his final and most seasoned thinking on a topic of obvious significance to him, that of the reality status of God and ways of knowing God. These materials show how Hegel conceived the connection between the cosmological, teleological, and ontological proofs. All of this material has been newly translated by Peter C. Hodgson from the German critical editions by Walter Jaeschke. This edition includes an editorial introduction, annotations on the text, and a glossary and bibliography.
Hegel's analysis of his culture identifies nihilistic tendencies in modernity i.e., the death of God and end of philosophy. Philosophy and religion have both become hollowed out to such an extent that traditional disputes between faith and reason become impossible because neither any longer possesses any content about which there could be any dispute; this is nihilism. Hegel responds to this situation with a renewal of the ontological argument (Logic) and ontotheology, which takes the form of philosophical trinitarianism. Hegel on the Proofs and Personhood of God examines Hegel's recasting of the theological proofs as the elevation of spirit to God and defense of their content against the criticisms of Kant and Jacobi. It also considers the issue of divine personhood in the Logic and Philosophy of Religion. This issue reflects Hegel's antiformalism that seeks to win back determinate content for truth (Logic) and the concept of God. While the personhood of God was the issue that divided the Hegelian school into left-wing and right-wing factions, both sides fail as interpretations. The center Hegelian view is both virtually unknown, and the most faithful to Hegel's project. What ties the two parts of the book together--Hegel's philosophical trinitarianism or identity as unity in and through difference (Logic) and his theological trinitarianism, or incarnation, trinity, reconciliation, and community (Philosophy of Religion)--is Hegel's Logic of the Concept. Hegel's metaphysical view of personhood is identified with the singularity (Einzelheit) of the concept. This includes as its speculative nucleus the concept of the true infinite: the unity in difference of infinite/finite, thought and being, divine-human unity (incarnation and trinity), God as spirit in his community.
The ontological argument for the existence of God has been a constant in the philosophy of religion since its first formulation by Anselm of Canterbury in the 11th century. In the 17th century, it was revived by Ren Descartes, and ever since has been a subject of dispute and much debate among philosophers. Descartes formulated it as follows: "Premise 1: That which we clearly understand to belong to the true and immutable nature, or essence, or form of something, can be truly asserted of that thing. "Premise 2: But once we have made a sufficiently careful investigation into what God is, we clearly and distinctly understand that existence belongs to his true and immutable nature. Conclusion: Hence we can now truly assert of God that he does exits" In this interesting history of the argument, philosopher Kevin J. Harrelson shows that the defense of the ontological argument is more consistent and persuasive than has frequently been supposed. In addition to correcting many common misunderstandings about the argument, the author highlights what appears to be an irremovable tension between the conclusion and the explanation of the proof. Both the common objections to the argument and its historical development in early modern philosophy are explained in light of this tension.
The contemporary theologian Hans Küng has asked if the "death of God," proclaimed by Nietzsche as the event of modernity, was inevitable. Did the empowering of new forms of rationality in Western culture beginning around 1500 lead necessarily to the reduction or privatization of faith? In Dialogues between Faith and Reason, John H. Smith traces a major line in the history of theology and the philosophy of religion down the "slippery slope" of secularization—from Luther and Erasmus, through Idealism, to Nietzsche, Heidegger, and contemporary theory such as that of Derrida, Habermas, Vattimo, and Asad. At the same time, Smith points to the persistence of a tradition that grew out of the Reformation and continues in the mostly Protestant philosophical reflection on whether and how faith can be justified by reason. In this accessible and vigorously argued book, Smith posits that faith and reason have long been locked in mutual engagement in which they productively challenge each other as partners in an ongoing "dialogue." Smith is struck by the fact that although in the secularized West the death of God is said to be fundamental to the modern condition, our current post-modernity is often characterized as a "postsecular" time. For Smith, this means not only that we are experiencing a broad-based "return of religion" but also, and more important for his argument, that we are now able to recognize the role of religion within the history of modernity. Emphasizing that, thanks to the logos located "in the beginning," the death of God is part of the inner logic of the Christian tradition, he argues that this same strand of reasoning also ensures that God will always "return" (often in new forms). In Smith's view, rational reflection on God has both undermined and justified faith, while faith has rejected and relied on rational argument. Neither a defense of atheism nor a call to belief, his book explores the long history of their interaction in modern religious and philosophical thought.
"It provides an account of the criticism of religion by key Enlightenment thinkers such as Voltaire, Lessing, Hume, and Kant. This is followed by an analysis of how the Romantic thinkers, such as Rousseau, Jacobi, and Schleiermacher, responded to these challenges. For Hegel, the views of these thinkers from both the Enlightenment and Romanticism tended to empty religion of its content. The goal that he sets for his own philosophy of religion is to restore this lost content. " -- back cover.
This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1988.
