Download Tragedy, Recognition, and the Death of God: Studies in Hegel by Robert R. Williams PDF

By Robert R. Williams

Hegel and Nietzsche are of an important figures in philosophy and faith. Robert R. Williams demanding situations the view that they're together specific. He identifies 4 components of convergence. First, Hegel and Nietzsche show and outline glossy curiosity in tragedy as a philosophical subject. every one seeks to right the normal philosophical and theological suppression of a sad view of lifestyles. This suppression of the tragic is needed by means of the ethical imaginative and prescient of the realm, either within the culture and in Kant's useful philosophy and its postulates. For either Hegel and Nietzsche, the ethical imaginative and prescient of the realm is a projection of spurious, life-negating values that Nietzsche calls the ascetic excellent, and that Hegel identifies because the spurious endless. the ethical God is the enforcer of morality. moment, whereas acknowledging a sad measurement of lifestyles, Hegel and Nietzsche however confirm that lifestyles is nice even with discomfort. either verify a imaginative and prescient of human freedom as open to otherness and requiring reputation and neighborhood. fight and contestation have affirmative importance for either. 3rd, whereas the ethical God is useless, this doesn't positioned an finish to the God-question. Theology needs to comprise the loss of life of God as its personal subject matter. The union of God and demise expressing divine love is for Hegel the elemental speculative instinct. this means a dipolar, panentheistic idea of a sad, affliction God, who hazards, loves, and reconciles. Fourth, Williams argues that either Hegel and Nietzsche pursue theodicy, now not as a justification of the ethical God, yet really as a question of the meaningfulness and goodness of life regardless of nihilism and regardless of tragic clash and ache. The inseparability of divine love and affliction implies that reconciliation is not any conflict-free concord, yet contains a paradoxical tragic dissonance: reconciliation is a disquieted bliss in catastrophe.

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Extra resources for Tragedy, Recognition, and the Death of God: Studies in Hegel and Nietzsche

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Hegel is not interested in merely inverting the master/slave relation, but in overcoming its unequal recognition. The point is to get beyond the patterns of domination, inequality, and the like. 18 The master is not yet free, but becomes free only with the liberation of the slave. The contradiction between human freedom and slavery becomes clear when it is recognized that freedom is truly actual only in the state as a leading institution of ethical life. II. 19 This reaction against Hegelianism included a turn to Nietzsche and genealogy, as well as to structuralism and post-structuralist thought.

63 Beiser, Hegel, p. 146. Beiser, Hegel, p. 145. Luther’s God is free and his theology is based on dualism; Hegel’s God is rational necessity and Hegel opposes all forms of dualism. These contrasts are overdrawn, and ignore different assessments of Hegel and Luther such as Eberhard Jüngel’s view that Hegel’s explication of the systematic relation between trinity and christology is a high water mark of Christian theology, and that Luther’s insights concerning the death of Christ as the death of God are first made hermeneutically fruitful by Hegel.

Wallace points out that since the true infinite is a difficult and elusive concept, many philosophers have trouble identifying what it is: It is because Hegel combines a truth of traditional religion and theology (that finitude is only as a transcending of itself ) with a truth of Enlightenment naturalism (that we can’t intelligibly postulate two disparate and unrelated kinds of ‘reality’) into a coherent combination, that his doctrine is so unfamiliar that readers have great trouble simply identifying what it is.

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