The spirit of christianity and its fate
Early Theological Writings by Georg Wilhelm Friedrich HegelI enrolled in Loyola University Chicagos MA/PhD program in philosophy in order to continue the work Id started at Union Theological Seminary in the field. Most particularly, I wanted to expand the book on the philosophical bases of C.G. Jungs thought to go beyond just Kant to Schopenhauer, Nietzsche and possibly Dilthey and others. More generally, I wanted to read all the classics in philosophy to get clearer on, as Kant had it, what I could know, what I ought do and what I might believe.
Although Jung had only a glancing familiarity with, and rather low opinion of, G.W.F. Hegel, I had been mightily impressed by the Phenomenology in seminary and wanted to read more. An opportunity afforded itself with A. Collins announced Hegel course in the second semester of 1981/82. Although she was concentrating on the new Miller translation of the Phenomenology, I went ahead during the Christmas break to get as much Hegel under my belt as possible, reading five of his books during that period including the University of Chicago hardcover edition entitled Early Theological Writings.
As it turned out, everything I knew about Hegel from reading most of his writings before even enrolling in Collins class turned out to be irrelevant. Instead of contextualizing the Phenomenology in terms of his historical and intellectual context, she was intent on only a very focused reading of short sections taken out of context. From her talk it was unclear if she really even knew very much about her ostensible subject. If she did, her take was wierd, hard to reconcile to the bulk of his writings or his biography. In addition, Collins had absurdly demanding writing requirements. Not only were we to write a twenty page paper weekly, but we were to hand it in twice, first as a rough draft. What with the other classes I was in plus my job, plus my assistantship, this was crazy. In any case, the class revolted, took our complaints to the graduate director of the department and got her to cut back on the writing assignments. Meanwhile, however, most of the students had dropped and a few, like myself, switched to audit credit, not trusting this person with the power to sit in judgment.
For what its worth, my roommate, Michael, knew Collins from his job as departmental secretary. He said she was a decent enough person from his perspective, though he didnt take courses with her. Maybe so and maybe shed be good in some think-tank or bureaucracy somewhere, but she certainly was terrible as a teacher in that class, the worst Ive ever attended.
Georg Wilhelm Friedrich Hegel
Christianity is a general term denoting the historic community deriving from the original followers of Jesus of Nazareth and the institutions, social and cultural patterns, and the beliefs and doctrines evolved by this community. In the widest sense, Christianity also refers to the forms of civilization which it created or influenced, thus many elements in modern, secular, Western civilization are still, in one way or another, called Christian or attributed to Christianity. The vague character of the term provides this wide range of meaning. In Christian tradition itself, however, a variety of more precise words are used to denote specific aspects of the religion; e. Very often one differentiates between the major historical forms and traditions of the church es , and hence distinguishes between Roman Catholic, Protestant and Eastern orthodox as well as non-Chalcedonian Christianity. Christianity can be viewed as a religious institution whether as a universal church or as distinct churches , as a body of beliefs and doctrines Christian dogma and theology , or as a social, cultural, or even political reality shaped by certain religious traditions and mental attitudes. When the reference is to the human societies shaped by these traditions and attitudes, the noun "Christendom" rather than Christianity is sometimes used.
The fate of the unlearned , also known as the destiny of the unevangelized , is an eschatological question about the ultimate destiny of people who have not been exposed to a particular theology or doctrine and thus have no opportunity to embrace it. The question is whether those who never hear of requirements issued through divine revelations will be punished for failure to abide by those requirements. It is sometimes addressed in combination with the similar question of the fate of the unbeliever. Differing faith traditions have different responses to the question; in Christianity the fate of the unlearned is related to the question of original sin. As some suggest that rigid readings of religious texts require harsh punishment for those who have never heard of that religion, it is sometimes raised as an argument against the existence of God , and is generally accepted to be an extension or sub-section of the problem of evil. In the early Church , Justin Martyr , a Church Father , taught that those who lived according to the logos are Christians, though they might not know about Jesus Christ. The Catholic Church believes that Jesus Christ attained salvation "for all people by his death on the cross, but that some may choose to reject it.
The great empire of the Caliphs did not last long: for on the basis presented by Universality nothing is firm. The great Arabian empire fell about the same time as that of the Franks: thrones were demolished by slaves and by fresh invading hordes the Seljuks and Mongols and new kingdoms founded, new dynasties raised to the throne. The Osman race at last succeeded in establishing a firm dominion, by forming for themselves a firm center in the Janizaries. Fanaticism having cooled down, no moral principle remained in men's souls. In the struggle with the Saracens, European valour had idealized itself to a fair and noble chivalry. Science and knowledge, especially that of philosophy, came from the Arabs into the West. A noble poetry and free imagination was kindled among the Germans by the East a fact which directed Goethe's attention to the Orient and occasioned the composition of a string of lyric pearls, in his "Divan," which in warmth and felicity of fancy cannot be surpassed.
The way to be right with God in every religion is by earning your way. - Post a Comment.
This is a vision of ethical life itself, of how Hegel conceives of the meaning of ethics, what it is about and its internal dynamic logic, and of ethicality so understood as constitutive of our relation to ourselves , others, and the natural world. Hegelian idealism is constituted by this identification of the normative logic of ethical life with the structure of experience in general. If this is right, what Hegel has to say about subjects such as knowledge, reason, and objectivity must be keyed to the dynamics of ethical life. In this way the flourishing and foundering of each is intimately bound up with the flourishing and foundering of all. Social space is always constituted ethically, as a space in which subjects are necessarily formed or deformed, freed or oppressed through the structures of interaction governing everyday life. Ethical life is not, in the first instance, about moral principles, but about the ways in which both particular actions and whole forms of action injure, wound, and deform recipient and actor alike; it is about the secret bonds connecting our weal and woe to the lives of all those around us.