a6 ‘The Religious Dimension in Hegel's Thought Anpendic 1 Medieval Catholic and Modem Protestant Theology (Seep173.) According to Hegel, the general relation ofthe ft Chistian church to philosophy. (is that oe tnd te mp sas bes wine ts this igh and that on the other this moment inthe Tea~accord- fog to which this ater breaks up within tel into Whom, the active igor, the Son of Gad, etehas been brought to calmination in sete, and Father fn the seasoned indualy and ‘tence ofa aman individ appearing fn space and time. {Werke, XV, pio H tut. Phil, ph.) Hegel thus cary bolls that t9 have inated on these fico father than to have permite the rection of ether to the others the great achievement of Patrtc thought i by no means a defect {inte And sce this sstenc imple fee suberienc to eck tial athity this willingness ty Bee tne, to, a achieve teat rather than defect Sith servience ba defect, and marks, tn Hogs view:the Aetersety of tacbeval Cathotam to maser Frtestaticn At Wl beeen, wheter melievel Cathet caher-rskly aed raber vet to author, for moder Proestantinn tation haw descended from 2 dant heaven nt present re heart. Despte thi however, medi ‘al Catobeieolgy i on the whole superior to tnt Hot al of Imodeen Protestant thelogy” Inthe former autoty ects the spc Inve grasp ofthe prewerilyTrnity tothe divine incursion fn tory, and this mits speculative freedom, and. diets believing sei hata oun, ing try he era {intarian Cod Inet w Hi ta gives ied range to Inti freedom. contrast, Protestant duaught allt after (fo remanticin) dsipstes the divine eternal Presence tty ser feeling, ‘The Transfiguration of Faith into Philosophy a7 both devoid of objective content and divorced from history. oF (1 “These are no mere ackentlaberatons. Medieval thoy maker Phlbsipty aibervent Yo church sathonty and Toth {ewe links Such compromises re in the mdr werk, ty the radcalon of both mde scar Re nd moder iin. (Gee ths duper, act. af.) Became of thi radical, Protestant pages has become Inte to all piso” But th hostity i seledeesting and the tre need of Protestant ft quite eerie Te requtres 4 thowght which (ike medieval Unught) ress the oo “Trine ae prveot rane than bron, hence seth a fe ob i i i i i i of the final modern theology. (On this MM, p.aggh; Werke, XV, pp-rsa fl, 192g f., 2448 ff; sects. 4-6 ofthis chapter) Arpendic = ‘The Speculative Rise from the Human to the Divine Side of the Divine-Human Relation (See p91.) “This interpretation central thi chapter and, teen, tour whole conn cf Hoge thougt (rth ter te crt hoses ace inthe chptet oe appendices 9 wd g) ut ho ance ih dhe Sunline ad ca hat He es tha Chron gon mo a pene fanthen, aned tat he pre {5 represent frm tty cae aod ee th ad == hes ned a he tad tain oh cca aly utente fo te hae Stiga ‘The Religious Dimension in Heget's Thought betoveen Hegel's view of Christian extonce and sel-wderstanding aia is attempt speculatively to teenact it (See ch, 5 sect. 2.) It may ere be aed Catt springs from carless reading ofthe tents at sell Hel expt state hat ha elighns heart emai permeated by eoceptty nt ree Protestant frm a el as its Cathole form (See the tests rterted to on ppg n- and and in m5) Moreoner ths cept by no meats mere appearance, simply de ped of by the speculative reenactment of the religious Gamat Tehtonship. That the Hegelian reenactment meant to reinstate rather than disipate the reigns relatenship shown by statements sachs the following: "God is God only iota a He brows Himsa i el Inowledge further, man's wfconsciousness and the Buman Raoul ‘ee of Conk, hich moves on 0 a to come man's el noncledge God"'(Ene, sect. 564, Males akled) Mom's selknowledge in Cod dls ot disipate the reality of his Lnowledge of God Append 3 The Preservation of the Double Trinity in Speculative Thought (See .206) ‘This supe ofthe three ruc pnt in which the interpretation given fn this chapter differs from the conventional, (Fox the other tw, see appendices 2 and 4.) OF these thece its the most important, for Hf our account is covet, Hegel here takes the decisive (though by itself stil inconclusive, see sect. § of this chapter and ch. 7, sects. 3 and 4) step toward (;) reinstating rather than dissipating Christian representation cectence andl (i) supplying the clement still weeded by the middie of is entite thought. (See abuve, ch 4, sect. §) But is our account comect or even tenable, in view of Heyer’ asser- tion that philosophy “knows the content fof Christianity according to dts necessity?” (Werke, XM, p351 [PRL Rel, HL, galls added.) ‘Three points must be bore in mind in the interpretation of this neces: ‘The Transfiguration of Faith into Philosophy 219 sity: (4) “The Notion produces the Truth (this is subjective freedom) ‘tat the same tie es content as not prodiced” he a8 already actual in Christianity, and ies by doing or that i jtiBes religion and in particular the Christan or true religion” (Ibi) (A) ‘This activity (which i at ance a producing nd a recognizing) most syasp both “God (ar). His rltion tthe work (En, sect. $73), 4 grasp which encompasses the entre Hegelin philosophy (U8) AS speculative grasp of Christianity, it must reenact the tar God ‘oth as a "Love « «which i a play of differentiation eich is not serous” (Werke, XI, p.aa7 (PIM. Rel, HH, pit.) and also as the conquest ofan ifvite pai which i all too seriou tnt i a8 eco ciation which is actual despite the “otherness, fitencs, weak tnd fray of human nature.” (Werke, XII, pp. 279 (Phi. Rel, It, P69 H)) ‘These three asertions (which must be understood together) cae not be understood at all unless for I thought as wel as for Christan faith the two Trinites of Chritian faith remain to, and unless the Lave which connects them is philosophically recognized fact. Axl as this philosophical recognition expands ite, 30° as to ‘encompass the nonteligios aspects of the human Weltgschawang as ‘well asthe realities of Christian faith (See sect. 6 of this chapter.) comets the two cick of the entire Hegelian phikephy, of whic ‘one is the Logie, and the ater, the system asa whale ‘But then in what sense dees the Notion, produce the recognized Christan content “according to ts necenty” tn the Philrophy of = Iigion? And in what sense dos the Encyclopedia demonstrate that “the Idea” once self-comnplet, must “freely release itself to Natire®™ (See bore, ch oct 7.) Ino ether sone than by graping all othernere ana sicne nef othering. Thi the Pilosophy of Religion cwn see the ‘world ax both actual ins fstide—other than the pure play of the Avie trntaran Love—and also as averreached by a inmself init. (The Notion grasps both Ged as Spc) Thus to the Enzyblopidiegrasps Nature the Idea i ts geal purty, and alo as the sel external Idea; ft does both when it grasps Sptit as presuppesing Nature (hence actual in ts Gnitude) and abo as preupyaned by Nattne (hence i nite). And, as we saw above (Ch. 4, sects. 6-8), 4 accomplishes this double grasp when i rexgizes overeaching power in bth Kea and Spirit.a0 The Religious Dimension in Hegel's Thought Append 4 The Modem Secular-Protestant World (See ps3) “That modern secular sefactivty and modem Christan faith must remain in creative divert rather than. become a simple unity I our (ind mar departre in th chapter from cerns acct acct (For the other two, se appendices and 3.) Tsu of great portance are bere at stake. My account immediately rejects Hegefs upposed “eiction ofthe Prsson sat” (nel inded, of any sate) a ell as the possibilty that in HegeTs view any state, or any form of state (taken in i fall empitical concreteness), ean ever be Bal ot en ors a fal by philosophy ’A full defense of my interpretation it wholly beyond the scope of this week. (This would have to examine the Phy of Right fa ‘etal and it would probably have to cncede thatthe work doesnot hey ive upto sown the ect 3 that postive right neitably limits the sce of phibwphyanappbeation ofthe general des tat ought nat recngnie the coatingrt a contingent eve ‘hile vereaching it) All we can presently do (0) cutie the onde tions on which 1 crvatvely diversified modern secu-Chistian Me cold become a simple unity (i) reject amy toch ny a ue, ‘nd (i) conser the impiations of this rejection. ‘One ponble simple uty wuld be n modern Christian state, But this (advocated by not a few of Hogets contemporaries the Felt as well asthe right) Is itey attached by Hegel as worse than aa Snachronism. A medieval Catholic sate (whowe religous bass was ‘her worl and authoritarian) cul give atlas! ted ard ie lined recognition to secular ight a aA state ruled bythe madern Frotetant heart” (which i fee of external autores and has descend from heaven to earth) could give no auch recogatin. Tt rol give “Tre spe to capi, tyranny and oppression” (Werke, Xi, ppeagz dl (PAE Rel, 1, pag8) In his salt om the en of moder Christian state, Hegel dos not remain in the eal of aby stration. Thos he defends (Rechtsphi. sek. 370) the emancipation of {he Jos (still och embattled in the German sates of is tne), not ‘The Transfiguration of Feith into Philosophy ant ‘emerged during the wa cf iberation. ‘This late ster naively mi taken for a Westemtyle iberalim. (See, 7, Kal Popper's gorse but ialental The Open Society ond ts Enomies {London Routledge, Kegan & Poul, 1963, Tl, ps6. Knowledgeable acsunts are C.F Mullet, Hegel. Denkgeschichte eines Lebeigem Nem and Munich Francke, 1956) pp909-18: ad Herbert Marcuse, Reason and Reco ‘ution (New York: Oxford, 1943], pp. 478 6) Infact is the earl precunor of Nasi German-Christanity. The Hekdlbergplibsopher LP. Fries (attached by Hogel i the peface to the Phlophy of ‘ight hough not fr bis antisemitism but rather fr exating the “sh ofthe heart friendly and enthusiasm”) publishes 1832 4 pamphlet deending that Jews be lite in thei ight to marry and fade, ex peed from villages, and forced to wear a Jewish badge. “The skernative simply ified form of modern ie wou be one in ‘which the secular aspect had s0 totally appropriated the religiowe (the Divine sendy hevog descended from Ieaven tito # “heat” ot arth) as to prohice the death of God and become Mel divine ‘ebethcr inthe form of oe particular actualy exiting rr on the form of an actually existing istorcal movement frm one sich order to ancther. ut thi posity (subsequent embraced by left rin Heogelians) 4 repudted by Hegel hire. For him, the distinction Ibtrven the trac” and the actully exiting sate reais, ashes that betwen state and reign, eventhough their rot ne. (Werke, IX, ‘S37 [Phd Hist, pg) For, Bs, “the etcal Me (Sutchket) the state and religous spintuaty are mutwlly warranting” (Ens, tect 552, Hales ae Lethe state cae Ie “eel”, ap [rating the rlghasdmensin, it Dcunestottarian. And, secondly {an sll more significant). the religious dimension ts nt confined te interaction with the poltical became, whereas the reakn of the Teoma forever fragmentary, the ecigiruy real prseses am {beohateness shared nly by art and piloophy. (Karl Larwith rightly Stacks Marsiat ane ash interpreters el ew the Hegelan re tion of the right ofthe individual inthe state as « mere reflection af Dourgeis hal-heartedness. Hegels “individual . rests ot the ‘Christan principle of the ‘ight of abmohte wubjectiity” of the ile tntey free persmalty of the sndiidual, which de ne fad expresion in the ‘merely substantia” state of the ancient workd” (Gesanmelte ‘Abhandlumgen (Sttignt: Kobtbarmer, 196, p-124)202 ‘The Religious Dimension in Hegel’s Thought “Two further pnts nay be made in support of our Knerpetaton st, The Phony of ight ends, wot with or of skate (et alone fn actual tte, but rather with am acon of «history which ibn ides complete and yet rematoy at actslity opened. On te cca Sion, eg cally contrat posse future “Amerean Wing raion iy witha present European "imprboument™ (Werke, X3. pled id stops el nies eres pao eps as oo high option of German polialse-actv8y: we hav allot of commotion in and on top of our heads, but through all the German bead yletly Keeps ngh-cap om al cares om ax unl” (Werke, XV, piso His. Pil IM, pas) “The sce pnt perhaps most nprtae of al. Our account ake ts comtet wh the middle sought the entire Hegellanpibophy. {i woukl be wreoched from this mkklle nto rightwing extreme By the absurd yew wich would euke all hitory end wa a present actual state and ino » letwng extreme by a view which, leaving History siaply oper ened because spy secular, would fragment all “spirit—philasophy inchided~into eternal finitude.