Professional Documents
Culture Documents
Contents
Abbreviations vii
Introduction 1
1. Religion and Philosophy 21
2. The Concept 57
3. God as Spirit 128
4. The Infinite 162
5. "Proofs" of God 203
6. The Question of Pantheism 243
7. Philosophy and Theology 283
Epilogue 325
Bibliography 331
Index of Names 333
Analytic Index 335
Abbreviations
BDGVorlesungen über die Beweise vom Dasein Gottes, ed. Georg Lasson (Hamburg: Himmelheber,
1966).
BS Berliner Schriften, ed. Johannes Hoffmeister (Hamburg: Meiner, 1956).
Diff "Differenz des Fichteschen und Schellingschen Systems der Philosophie," Jenaer kritische
Schriften, edd. Harmut Buchner and Otto Pöggeler (Hamburg: Meiner, 1968).
EGP Einleitung in die Geschichte der Philosophie, ed. Johannes Hoffmeister (Hamburg: Meiner,
1940).
EpW Enzyklopädie der philosophischen Wissenschaften (1830), edd. Friedhelm Nicolin and Otto
Pöggeler (Hamburg: Meiner, 1959).
GPR Grundlinien der Philosophie der Rechts, ed. Johannes Hoffmeister (Hamburg: Meiner, 1955).
GW Glauben und Wissen, ed. Georg Lasson (Hamburg: Himmelheber, 1962).
JL Jenenser Logik, Metaphysik und Naturphilosophie, ed. Georg Lasson (Hamburg: Meiner, 1967).
JR Jenaer Realphilosophie, ed. Johannes Hoffmeister (Hamburg: Meiner, 1969).
PdG Phänomenologie des Geistes, ed. Johannes Hoffmeister (Hamburg: Meiner, 1952).
VA Vorlesungen über die Aesthetik (3 vols., Frankfurt a/M: Suhrkamp, 1970).
VGP Vorlesungen über die Geschichte der Philosophie (3 vols., Frankfurt a/M: Suhrkamp, 1971).
VPG Vorlesungen über die Philosophie der Geschichte (Frankfurt a/M: Suhrkamp, 1970).
Introduction
It could well seem that I am being facetious if I refer to this study as "a book in search of a title," but many an
author will recognize that the expression designates an experience which is not unfamiliar. I had already completed
the first draft of this volume before coming to a decision as to just what title it should bear. What is a title, after all,
but a concise symbol of what one hopes one has said? As I looked back, then, over what I had saidor tried to
saythe rather obvious title that suggested itself was "Hegel's Idea of Philosophy," but that title had already been
preempted by a book I had published ten years previously. The question then became: Is there another way of
saying virtually the same thing? If one takes a panoramic view of Hegel's entire philosophical endeavorthe
endeavor to come to grips with and to be committed to reality in the concreteone is struck by one inescapable idea:
The Hegelian enterprise is an extraordinarily unified and grandiose attempt to elaborate one concept, which Hegel
sees as the root of all intelligibilitythe concept of God, whatever that term is going to turn out to mean. Hence, the
title Hegel's Concept of God represents an attempt to encompass the global character of the Hegelian philosophical
enterprise.
To those, of course, who are at all familiar with the enormous body of secondary literature that surrounds Hegela
body of literature which has been expanding rapidly in recent yearsit will be immediately evident that Hegel's
"God" has come under fire from a number of directions both among his own contemporaries and in subsequent
generations. In the course of this study it will be necessary to take into consideration the various facets of
opposition to Hegel's "God-language." Here it should be sufficient to indicate the main directions this opposition
has taken. (1) There are, first of all, those who claim that Hegel has no business bringing Godparticularly the God
of Christian religioninto a philosophical
What Is Reason?
As one moves through Hegel's writings it becomes more and more clear that he is constantly working out three
consistent convictions: (1) that reason both can and must make sense, not nonsense, out of God who is real; (2) that
it is an abdication of reason not to make sense out of God, either by claiming that God is not real or by claiming
that the human response to the real God is not rational; and (3) that reason cannot make sense of any reality
whatever, if it does not make sense of God. One question, however, still remains: Why must it be reason which
makes sense of God? or, why is it reason alone that can make sense of God? At this point we must try to make
sense out of Hegel's ultimate identification of infinite Being, infinite Thought, and infinite Spirit. Although we
shall have to wait until chapter 4 for a detailed exposition of Hegel's thought on the "infinite," we can say here that
Hegel sees thinking as a continuous process of self-purification, thought purifying itself of all sensible content
whatever. It must be emphasized, however, that Hegel never says that reason does not think what is sensible; rather
he says that thought must transform the sensible into the nonsensible if it is to think the sensible adequately.
Rational thought, then, can think both the sensible and the nonsensible; butand this is importantonly rational
thought can think the nonsensible. Since it is of the essence of the sensible to be finite, if the infinite be it must be
non-sensible, and with this only rational thought can come to grips. That the infinite cannot be sensed is clear
enough to all; that it cannot be imaged should also be clear. That the infinite cannot be "represented" (vorgestellt)
in "understanding'' (Verstand), may not be so clear; but if we follow Hegel's claim that "representation"
(Vorstellung) is always at least linked to images, we can see why he makes the claim. Hegel is not claiming that
"understanding" does not "represent" the infinite; that is what "understanding" does when it seeks to think the
object of religious consciousness. What he does claim is that "understanding" cannot be successful in this, because
it cannot dispense with "representations." Only rational thinking can be successful, precisely because only "reason"
goes beyond "understanding," beyond "representations," and it is the insistence on identifying "reason" with
"understanding" which underlies the claim that the reality of God must be impervious to reason.
Here, it would seem, something needs to be saidin a preliminary way, at leastregarding Hegel's notion of the
function of "representing" (vorstellen) and "representation" (Vorstellung) in human thinking. A great deal has
already been written on this subject, and, it seems to me, much of
Hegel's Language
That the task of following Hegel proves to be enormously difficult will come as no surprise to those who are at all
familiar with his writing. There is no need here to expand on the complexityor better, perhaps, tortuousnessof his
thought. However, the difficulty is compounded by the language he employs in expressing that thought. What does
one do, for example, with a language which is at once so elusive and so allusive? Can one say what Hegel is
saying in a language which is other than Hegel's own? Nor is the problem simply that of saying in English what
Hegel has said in Germanas tantalizing as the translation of that German into English may be.
Question of Sources
A few final words about sources. Some might argue against the wisdom (or even the honesty) of relying so heavily
on Hegel's lectureson aesthetics, on the philosophy of history, on the history of philosophy, on the philosophy of
religion8which were published posthumously and taken for the most part from the notes of his students (which we
all know with pain does not necessarily make for accuracy). The same could be said of the
7. "Where a language has interesting things to say, precision is never perfect" (William Barrett, The Illusion
of Technique [New York: Doubleday, Anchor, 1979], p. 280).
8. The objection might be considered particularly weighty against the use of Vorlesungen über die Philosophie
der Religion, the definitive edition of which we still await.
Chapter One
Religion and Philosophy
To one who read's Hegel's Phenomenology of Spirit for the first timeespecially if this first reading is also one's
initiation to a grasp of Hegel's thinkingit cannot but come as a surprise that chapter VI, "Spirit," which would seem
to be a culminating point of the inquiry, should be immediately followed by a chapter entitled "Religion," that is,
religious consciousness. Not only does this indicate that, in Hegel's thinking, human self-conscious awareness of
being "spirit'' and not merely "nature" is inadequate, it also indicates that the consciousness of being spirit is not a
consciousness of what it is to be spirit until it goes beyond the self-enclosed consciousness of being merely human
spirit. There are those, of course, who think that when, in the chapter on religious consciousness, Hegel speaks of
God he is not being serious, that he is speaking at most metaphorically of an absolute unity of spirit which
continues to be no more than human, even though not individual, but it is difficult to see how those who hold this
can themselves be taken seriously. There are those too who, like Loewenberg, contend that by bringing religion
onto the scene, thus focusing on a more-than-human spirit, Hegel has in some way ceased to engage in a
phenomenology of the human spirit at all. Loewenberg considers the entry at this point of a "superhuman spirit" to
be "intrusive" into the "biography of human spirit."1 However, it should be emphasized that, although the object of
religion is divine, infinite Spirit, the religious experience of which Hegel is here speaking is essentially human
experience. Perhaps the trouble lies in beginning a study of Hegel with the Phenomenology at all. It is in Science of
Logic that Hegel makes clear his contention that all philosophical thinking is "speculative" thinkingthat
1. J. Loewenberg, Hegel's Phenomenology: Dialogues on the Life of Mind. (La Salle, Illinois: Open Court,
1965), p. 298; see pp. 33637.
Philosophy of God
Once again, Hegel may or may not be fair in his criticism of "critical philosophy," but it is significant that the
criticism flows from a philosophy of religion which is worlds apart from that, say, of Kant or Fichte. Hegel will
have none of a philosophy of religion which confines itself to an analysis of the subjective response to notions
which are not thought through and, hence, contain no knowledge. There is, in fact, a very significant sense in
which Hegel's philosophy of religion is not a philosophy of religion at allexcept, perhaps, in the Phenomenology,
where "Religion" is explicitly treated as a stage in the evolution of consciousness toward "absolute knowing."
Hegel's is rather a philosophy of God, that is, of religion's "object." In religion, God, "absolute truth," is present to
consciousness; it is
Chapter Two
The Concept
Hegel's contention that religion and philosophy have one and the same content, that is, have as that which makes
them be what they are the same object of investigationthe absolute or Godhas seemed to some to either (1)
eliminate religion, since philosophy takes its place, telling us all that religion can tell usand moreabout its object, or
(2) downgrade religion to an inferior grasp of that one and the same object, or (3) at the very least permit
philosophy to dictate to religion what religion's own concepts are to mean. In the preface to the third edition (1830)
of Encyclopedia of the Philosophical Sciences, which, unlike the prefaces to the other two editions, has more the
character of an emotional outburst, Hegel complains of those who have reviewed his book in such a way as to
make him out to be not Christian at all, thus arrogating to themselves not only the exclusive right to be called
Christians but also the authority to judge what is to be acknowledged as Christian in the thought of others.
Although in that preface he does not specifically answer the objections raised above, it is clear from what he has
written elsewhere1in the preface to the second edition of the same work (1827) and in the introductionwhat his
answers are. (1) Not only does philosophy not eliminate religioneven religion's Aufhebung signifies its retentionit
arrives only subsequently at what religion long before philosophy has grasped in thought, that is, the truth which
grounds all truth, the absolute truth which is God. It may be that philosophy thinks God in a way that religion does
not, since to know and to believe are not the same (note Hegel's unremitting insistence that belief is a form of
thought), but it is religion which tells
1. See Quentin Lauer, S.J., Hegel's Idea of Philosophy (New York: Fordham University Press, 1971), p.
117.
Philosophical Thinking
No. 1. Philosophy, Hegel tells us, begins with what might seem to be an initial disadvantage not shared by other
"sciences." It can presuppose neither that the intelligibility of its objects is already given nor that the method of
coming to grips with these objects is simply at hand, to be employed at will. Like religion, philosophy has as its
goal the attainment of ultimate truth, and, like religion, it recognizes that the ultimate truth, the truth of all truth,
lies in the being to which all truths refer for their intelligibility and truth, that is, absolute truth, which for the
moment we can simply call "God." Nature, as the sum total of all reality which is not spirit, and human spirit, as
the sum total of all spiritual reality distinct from God, are, of course, objects of philosophical inquirythe
Vorstellungen of God, nature, and finite spirit can be presumed to be already with us (whatever we are to make of
them). The point is that they are to become the objects of thought in its purest form and, thus, to become
philosophically known.
There can be little dispute that the human mind, at least in modern times, seeks to know itself (even if only to find
out that it is part and parcel of the physical structure of the human reality). Nor can there be dispute that the human
mind inquires into the reality of the physical world which it inhabits and to whose laws the physical structure of the
human is subject. The point
2. I.e., making his thought conform to what I happen to think makes good sense.
Judgment
No. 165. If, then, any concept whatsoever remains only at this formal, subjective stage of undifferentiated
universality it will not be concrete; only if the universal is said of the singular, and this it is only in "judgment," the
Syllogism
No. 181. In Science of Logic (II, p. 308) Hegel had defined the syllogism as "the concept posited in its
completeness, the rational." It makes the complete transition, in "reason" rather than in mere abstract
"understanding," from the subjectivity of the mental act of judging to the objectivity of truth in the fullest sense,
whose rationality transcends that of any subjective rational activity. The framework in which the syllogism is
operative is not that of the isolated judgment, which as such does not go beyond "opinion," not even that of the
effort on the part of the thinking subject to relate one isolated judgment to another. Rather, its framework is that of
an integrated totality of judgments, ultimately the integrated totality of all thought and all reality, whose
"objectivity" resides in its fullness. As Hegel puts it in the text we are considering here, "the syllogism is the
rational, and it is the whole (alles) of the rational." This is a far cry from the conviction that syllogism is a rational
"form" of thinking applied to a content with a view of "proving" it, which, if its content is not true is not rational at
all. As Hegel sees it, the function of syllogism is to plumb the rationality of
Subject-Object
No. 208. Hegel is now zeroing-in on what is perhaps the most important element in his whole "doctrine of the
concept": The concept is neither a relation of receptivity to a content presented to it from outside nor the product of
a subjective activity which merely re-acts to what is presented to the minda "representation" (Vorstellung) of
reality. It is the "activity" itself of thinking, a purely "spiritual" activity. There is no question that it first manifests
itself as the subjective activity of an individual subject, but it is significant only because within itself it is oriented
to burst the bonds (limitations) of individual subjectivityits inescapable orientation is "outward." This activity is
that of a "singularity," which, in the framework of "subjective purposes" is identical with a particularization of the
universal; a par-
Truth as Idea
No. 213. Very gradually, almost imperceptibly, Hegel has been bringing us around to what is, perhaps, the most
controverted contention in his whole philosophical position; his doctrine of "idea" as both the locus and source of
all truth. At this point he tells us, "The Idea is the true in and for itself, the absolute unity of concept and
objectivity." In terms of the language Hegel has just been employing, Nicolai Hartmann expresses the same by
saying, "The end which provides its own means, the concept which realizes itself, the subjectivity which objectifies
itself, is the 'Idea.'"40 The "ideal" content of the Idea is the same as that of the fully determined conceptthe latter is
total subjectivity, the former is total objectivity, and they are identified. The ''real" content of the Idea, then, is the
totality of reality, the identity of the real and the ideal. This is very much in the tradition of the
39. The language is unquestionably rather bizarrethe language of the text is even more bizarre. We have to
remember, however, that here we are dealing with a ZusatzHegel's lecture mediated by the pen of a note-
taking student. I am convinced, however, that it would be a mistake simply to ignore the Zusatz completely.
If it is true to say that the Idea as absolute (infinite in its significance) expresses itself in and through the
human mind thinking, it should not be amiss to say that the expression is deceptive and thus that, so to
speak, the Idea "deceives itself." Nor, if the self-manifestation is a dialectical process, should the notion of
truth emerging from the confrontation with the idea be shocking.
40. Nicolai Hartman, Die Philosophie der deutschen Idealismus: II Hegel (Berlin: de Gruyter, 1929), p. 225.
Idea as Process
No. 215. What has been gradually emerging in this discussion is an awareness that "idea is essentially process,"
and that the kind of unity it manifests is the unity proper to process. The kind of identity idea manifests is the
"absolute," the "self-determining" identity proper to "concept," because idea, too, is dialectical. The idea, it can be
said, recapitulates that movement of concept whereby the latter is the "universality'' which is also singularity,
oriented both to objectivity and to the opposite of objectivity, thus reorienting, by means of its own immanent
dialectic, the "externality" which finds its "substantial reality" in the concept back to the "subjectivity" without
which substantiality does not make sense.
Precisely because idea is "process" it is not accurate to say that the absolute is the "unity of finite and infinite, of
thinking and being, etc.," because "unity" expresses static abstraction. By the same token it is inaccurate to say that
the absolute is "subjectivity"; the abstract "unity" of subjectivity says only what is implicit, "substantial," in "true
unity." In such expressions the "infinite" (absolute) has the appearance of being "neutralized" by the "finite"; so
too, the subjective by the objective, thinking by being. In the "negative" unity of the idea, on the other hand, a
dynamic unity of process, the infinite embraces the finite, as thinking does being, as subjectivity does objectivity.
The kind of unity proper to idea, then, is at once subjectivity, thinking, infinity; this unity is to be distinguished,
however, not only from "substantiality" but also from merely formal, onesided, exclusive subjectivity, thinking,
infinity: a subjectivity which is not subjective-objective is not even truly subjective. The same is true of a thinking
which is exclusively subjective or of an infinity which is exclusively infinite.
Having asserted rather summarily what are the implications of seeing idea as process, Hegel now tries to spell out
the dynamics of idea-process just as he had previously (nos. 194212) sought to spell out the dynamics of
objectivity-totality. In the former procedure he sought to discover in the "objective" world an intrinsic principle of
unification by turning first to a "mechanical" model, then to a "chemical" model, only to find that nothing short of a
"teleological" model could account for the rationality of the first two. Now, in an attempt to discover in subjectivity
an intrinsic principle of unificationnot only of the subjective but also of the subjective-objectiveHegel turns to other
models, this time not quite so metaphorical. Looking at the human subject he can find a model of unified process
in "living," in "knowing," and finally, in the "absolute idea" as that which alone makes sense of the other two.
No. 216. Idea as process, then, finds its first exemplification in "life," as
Idea as Absolute
No. 237. Because as "self-contained" the "absolute idea" contains no "transition," no "presupposition,'' and above
all no "determination" which is not at once "fluid" and "clear," it is the "pure form" of the concept which sees itself
as "its own content." To say that it is its own concept, however, is not to say that its content is not "objective"; it is
to say that its content does not "come to it" from outside but is its own activity. Quite obviously this would make
no sense if "its own activity" were nothing more than the subjective activity of a finite subject who "has" the idea.
If, however, it can be said that "reason" transcends individual reason, "thought" transcends individual thought, and
"spirit" transcends individual spirit, may it not be said that "idea" transcends the "ideas" of individuals? If this last
makes sense, then it also makes sense to speak of the "content" of the "idea" as the "totality of form" the "logical
system" of all content. "Absolute idea" is the thoroughly rational concept (cf. WL II, p. 484). It is this totality of
content which dictates the method of thinking the idea.
Zusatz: Appended to this paragraph is an addition, presumably, as we have seen, taken from Hegel's own oral
presentation, which goes a long way toward clearing up misgivings about the elusiveness of the "absolute idea."
There is a danger, the author admits, that enthusiasm for the all-embracing idea will be without foundation. The
danger is that talk about the idea will be empty, precisely because the content of the idea is too vague to be
genuinely convincing. Its true content is the entire "system," the tracing of whose development has been the task of
the whole Logic up to this point. The "absolute idea," then, is not a mere abstract "form" thrown as a cloak, so to
speak, over an unspecified content from without. Rather it is the "absolute (concrete) form" which so unifies the
totality of objectivity as to illuminate all the real determinations of being (which have emerged in systematic
discussion) by relating them intimately to each othernothing is intelligible except within the framework of the
whole. To illustrate this, the author compares it to the old man who pronounces the same religious creed as does
the child, with the difference that for the old man what he pronounces synthesizes the experiences of a lifetime.
Even if the child "understands" the religious content, still for him his whole life and his whole world are not caught
up in what he says. The same thing is true of human life and of all the events which make it up. Everything one
does is
Chapter Three
God As Spirit
From all that we have seen so far, one conclusion emerges with utmost clarity: Hegel has made a profound act of
faith in the human, in the capacity of the human spirit both to respond religiously to the self-revelation of absolute
Spirit and to plumb philosophically the profound rationality of that revelation. More than that, we have become
more and more aware that, in Hegel's view, the rationality of the revelation has its source in the Spirit who reveals,
just as the capacity to comprehend the revelation resides in the spiritual character of the recipient who
"appropriates" by "reproducing." Spirit speaks to spirit, so to speak, and the result is both religion and philosophy.
The time has come, it would seem, for us to try to fathom what Hegel means when he speaks of both God and man
as ''spirit." One rather obvious way of doing that, of course, is to do what I have attempted to do in another place,1
by tracing laboriously the intricacies of his Phenomenology of Spirit, but this is hardly the place to do thatalthough
we shall have occasion more than once in this study to consult that master work.
Without entering here into the complexities of both distinction and identification, we can say with Hegel that in the
world in which we live we are confronted with two realitiesnature and spirit, the world of "things" and the world of
"spiritual activity." In one sense there seems to be an unbridgeable chasm between matter and spirit; one is simply
not the other, and all our experience of knowing, loving, willing, acting upon, using, and so on, in which they
would seem to influence each other, does not solve the mystery of the relationship of spirit and matter. (1) One of
the solutions attempted has been that of materializing spirit, whether in the naive form of
1. Quentin Lauer, S.J., A Reading of Hegel's Phenomenology of Spirit. New York: Fordham University
Press. 1976 (second printing with revisions, 1978).
Chapter Four
The Infinite
There is scarcely a term in Hegel's philosophical ("speculative") vocabulary that he repeats more frequently than
the term "infinite" (unendlich), usually, of course, accompanied by the opposite and correlative term, "finite"
(endlich)indicating, at the very least, that, if we are to understand either of these terms as Hegel employs them, we
must grasp them as mutually defining, implying, explicating each other. One might wish, of course, that Hegel had
not been so generousor so imprecisein the use, particularly, of the term "infinite,'' since it is both enormously
difficult to pinpoint the meaning of the term (especially if the only instrument we have for so doing is a language
couched in prepositional expressions) and problematical whether Hegel's use of the term corresponds in any
intelligible way to the traditional use of the term as applied to God or to God's "attributes." We like to tell
ourselves that we are perfectly clear in our mind as to what we mean when we say "finite," but that we say
"infinite" precisely when we do not quite know exactly what we do mean, unless it be to designate in as vague a
way as possible the absence of those limitations which inevitably accompany any object whatsoever of our
experiencea condition for the very possibility of experiencing and of knowing what we experience is that the object
of experience be limited, that is, have assignable boundaries of intelligibility and meaning. What should be
perfectly clear, however, to anyone who reads Hegel even cursorily, is that Hegel not only intends that the concept
of "infinity" be thoroughly intelligible (whether or not the language employed to express the concept be adequate)
but also sees its intelligibility as the necessary condition for the intelligibility of whatever else the human mind is
to understand.
As Hegel employs the terms "finite" and "infinite," the form in which they appear is for the most part adjectival,
whether as attributive, for example, "finite spirit" (der endliche Geist), "infinite Spirit" (der unendliche
Infinity of Concept
It is thus that we can begin to understand how the finite particular, the object of particular experience, is real only
as the realization of the infinite reality which is its concept. We can also begin to understand how the infinite
universal concept is but an empty abstraction apart from its realization in finite particulars. Of course, the universal
is the object of thought alone, not of sensation or imagination, but it is also the product of thought alone; it is not
produced in thought by something other than thought. This is not to say that thought can simply dispense with
sense or imagination; it is to say that in the activity of thinking, of bringing forth (conceiving) its object it is self-
contained, gives itself a content, does not receive it from what is other than thought. None of this, of course, would
make sense, if thought were no more than the finite activity of particular finite mindsor even of the accumulated
totality of all finite mindsif one could make sense of the latter at all! "All" and "every" are not synonymous; "all"
bespeaks essence and, therefore, infinity; "every" bespeaks accumulation and, therefore, finitude. Nevertheless, it is
still true to say that finitude is intelligible only in relation to infinity, and infinity is intelligible only in relation to
finitude; each contains the other in its concept, that is, each is a movement toward, a passing over into the other.
Thus, infinity must be somehow said of the finite (only if the finite is idealized, i.e. infinitized, is anything being
said), and finitude must be said of the infinite (only if the infinite expresses itself finitely is it actual), if either is to
be intelligible.
To ordinary thinking it can well seem patently contradictory and, therefore, absurd to speak of an infinite which is
also finite or a finite which is also infinite; the terms (concepts) are mutually exclusivewhat is infinite is not-finite,
and what is finite is not infinite, and that is all there is to it. And so it is, Hegel assures us, for a thinking which
fragments the universe of reality and is, thus, constrained by mathematical or formal-logical rules. Such a thinking
is abstract, compelled to "represent" a reality presumably over-against itself by Vorstellungen which it constructs,
keeping its distance from a reality which is not present in but only represented by it. This, Hegel goes on to say, is
not a thinking which comes to grips with (begreift) reality, precisely because it leaves reality "out-there" never
bridging the gap between thinking and the reality thoughtthe "thing-in-itself" men-
Phenomenology of Spirit
When we look at the Phenomenology we may be surprised to find that the term "infinite" (unendlich), along with
its cognates, "the infinite" (das Unendliche) and "infinity" (Unendlichkeit), occurs rather infrequently; much more
often Hegel employs the term "absolute" or "the absolute.'' In the earlier writings, as we have seen, particularly
Differenz des Fichteschen und Schellingschen Systems der Philosophie, Glauben und Wissen, and the writings of
the Jena period, on the other hand, the term "infinite" occurs with baffling frequency. If we combine the frequent
occurrence of the term in the earlier writings with the seeming hesitation to employ it in the Phenomenology and
add to that the remark we have already seen from the first volume of Science of Logic, "the infinite in its simple
concept can initially be looked upon as a new definition of the absolute," we can be led into some interesting
surmises, which we cannot develop here, regarding the technical importance of the term as it is employed in the
earlier writings. At any rate, in this regard the Phenomenologyterminologically at leastseems to be transitional. The
term "infinity" occurs initially in chapter III, "Force and Understanding,"9 where Hegel is trying to point up (1) the
tendency of the mind to move from the merely finite to the infinite, and (2) the fundamental incapacity of
understanding to make this move, because its thinking is essentially finite and thus incapable of coming to grips
with true infinity. As might be expected it occurs alsoalthough sparinglyin chapter IV, "Self-Consciousness," since
it is there that the characteristic whereby consciousness finds the other of itself in itself, thus remaining in itselfa
feature of infinity which we have already seen elaborated in Science of Logicbegins to assume prominence. In
chapter V, "Reason," where Hegel begins to plumb the significance of reason's
9. We can here ignore the occurrence of the term in the preface, which is as much an epilogue as a
prologue.
Philosophy of Religion
What becomes obvious from the very beginning is that, for Hegel, it is not possible to speak of infinity, unless that
of which it is being said is "spirit"and, conversely, that to speak of spirit without speaking of infinite spirit is
simply to miss the point of spiritual being, self-contained being. To say "infinite" is to say "spirit," that is, a being
which is free, effectuating its own determination, a being which is "object to itself" and is, thus, "with itself" in its
object: "for freedom means to be self-contained, or at home with itself" (VPR I, p. 65). Such a being need not look
elsewhere for what is requisite to being itself. Later he will define "consciousness of freedom" as "infinite being-
for-self" (VPR II, p. 260). What is most important to note here is that the infinity which is inseparable from spirit,
including human spirit, finds no obstacle in the finitude of the very same spirit. To say that for human spirit to lift
itself to a grasp of the infinite is to infinitize itself is not to say that in so doing it relinquishes its finite empirical
mode of operation (VPR I, pp. 6869); empirical thinking is truly thinking only on condition that the empirical be
aufgehoben, that is, canceled, retained, and lifted up. The finite does not cease to be finite, but its very finitude
reveals that its foundation is infiniteor else the finite simply is not (ibid., p. 107). Nor is it the thinking subject who
recognizes this and thus cancels out finitude; it is the finite content of thought, which, because it is
Chapter Five
"Proofs" of God
When human beings reflect on what it is to be humanand we have no evidence that any other beings among those
we experience possess this power of reflection on the meaning of their own beingthe profoundest mystery that
confronts them is that, as human, they have the capacity to think, to ask questions and to come up with answers to
those questions. Whether or not that same reflection can reveal that the answers to those questions are
correctwhich, rather crudely, is what we mean by "knowing"may well be another question, which belongs to a
later, more sophisticated stage of human reflection. All the evidence of human history, no matter how far back that
may go, points to the fact that the survival of the human race has been due to man's capacity to think, and to think
successfullyif not correctly. Man has been able to survive, despite the fact that his predators have been physically
far more powerful than he; he has been able to subdue nature despite its recalcitrance; he has been able through
thought to produce what was necessary to survival, and to a more and more enjoyable survival; he has been able to
leave in his world marks of his presence which long outlive him; he has been able to seek and find explanations of
why things are the way they are, no matter how fanciful subsequent reflection may have proved those explanations
to be.
It may also be true to say that man's capacity to give a "rational" explanation of the reality he could not but
experience was very late in coming and still belongs to only a miniscule fraction of developing humanity. It is still
significant that human "rationality" has enabled man not only to survive but also to progress, and that man has
progressively turned the light of reason on more and more facets of his experience in order to find there more and
more satisfactory explanations. If we confine our attention to "Western" man, we can say that his capacity to act
rationally far antedated his capacity to explain rationally either why he so acted or why his world
Critique of Kant
There is, perhaps, no better way of appreciating what Hegel is saying than by consulting his critique of Kant's
insistence that of itself human reason cannot attain to the infinite being of God. Since in another place I have
already analyzed this critique in detail,1 I shall here confine myself to a summary of the principal points Hegel
makes. As is well known, Kant had in his Critique of Pure Reason assailed all proofs of God's reality on the
grounds that any attempt whatever so to prove God's reality involved an illegitimate leap from the content of a
purely subjective mental act of thinking (no matter how adequately universalized) to the affirmation that the object
of that thinking is a "reality" outside the mind (the so-called "ontological argument"). In one sense Kant is quite
correct in thus assailing "proofs": If human thinking is a purely subjective activity, then the only objectivity of
which it can boast is the objectivity of a mental content, which no amount of subjective manipulation of arguments
can turn into a reality. What Hegel challenges, then, is not the legitimacy of Kant's conclusion but rather the
legitimacy of the initial assumption that thought is nothing but the finite activity of a finite thinking subject and that
therefore knowing God exceeds the human mind's capacity to know. This does not mean, however, that he is
criticizing Kant for arguing from principles which are not Hegel's own; his claim, rather, is that Kant failed to see
the implications of his own ''Copernican Revolution," with its insistence on the autonomy of reason, which, Hegel
claims, could not be autonomous, if all it is is the subjective activity of a finite subject. The principle of "idealism"
Hegel had said in the Phenomenology is that "reason is consciousness' certainty of being all reality" (PdG, pp. 176,
178). "Certainty," however, is not enough, it is no more than the subjective conviction, nourished by one scientific
triumph after the other since the Renaissance, that reason needs no help from outside in appropriating whatever is
real. That "certainty" will become "truth" only when reason sees how it is all reality, and this will require the
tortuous meanderings of reason coming to an awareness of what it is to be reason, of reason realizing itself as
"spirit," of reason coming to grips with "absolute Spirit" in religion, of reason realizing itself as absolute in
"absolute knowing." But none of this will make sense without ultimately a dialectical identification of finite and
infinite reason; and it is precisely this identification that Hegel sees reason making: "There is but one reason. There
is no second supra-human reason. Reason is the divine in man" (EGP, p. 123). Only because this last is true, is it
true to say that reason is "autonomous." If Kant does not say this he is equivalently contradicting
1. Quentin Lauer, S.J., "Hegel's Critique of Kant's Theology," in Essays in Hegelian Dialectic (New York:
Fordham University Press, 1977), pp. 13157.
Chapter Six
The Question of Pantheism
Although it has to be granted that Hegel's "speculative logic" has made a good case for the necessity of affirming
the reality of a concrete "absolute," without which there is no coming to grips with any reality at all, it is,
nevertheless, still quite obvious that not all the questions which can be asked have been answered by that
affirmation. We have seen (chap. 1) Hegel's contention that the Absolute which rational thinking is compelled to
affirm is not other than the God in whom religious consciousness believes. We have seen also (chap. 2) the
speculative buildup for that contention in the ultimate identification of rational thought and concrete reality. Again,
we have worked through (chap. 3) the reasoning according to which neither the concrete absolute of philosophical
thought nor the God of religion can make sense other than as Spirit, because the only thinking which can be reality
is the self-thinking of spirit. This then led (chap. 4) to our grappling with the concept of the infinite, not as the
endless repetition of the same but as the all-inclusiveness of the totality of differences. Finally, we have seen
(chap. 5) Hegel's triumphant assertion that the human mind not only canor mustthink this Absolute, this Spirit, this
Infinite, this God, but that what the mind must thus think must indeed be real.
Hegel has indeed made a good case, but, the question might be askedand it has beenhas he made too good a case?
Is the God who (Hegel's logic tells him) must be real, so real that all else is not real, so all-inclusive that he is
simply to be identified with the totality of reality, so absolute that he is in no way relative; in short, is God's
infinity such that it leaves no room for a finite reality which is not God? Is the God whom Hegel's rational thinking
affirms not recognizable, not acceptable as God? To the religious mind Hegel may well seem to have taken the
mystery out of God, made him so rational that there is no room left for adoration. To the scientific mind, on the
other hand, Hegel's God may be too mysterious, too
Hegel's Critics
Although I now seriously doubt that I shall ever get answers to my three questions, there can be no doubt that
Hegel has frequently been accused of pantheism, chiefly, but not exclusively, by Roman Catholic authorsalthough
one is led to suspect that those who, like Kierkegaard and Barth, find something frivolous in trying to approach
God through
Back to "Pantheism"
At this point, it would seem, we are brought around full circle to the charges raised against Hegel's "rational
account" by those who claim that,
Chapter Seven
Philosophy and Theology
To those who share neither Hegel's faith nor his theology it cannot but be disconcerting to find him so consistently
employing a language which is intelligible only to Christians. It is not only the language, however, which is
disconcerting; even a relatively superficial familiarity with Christian theology will reveal that his speculative logic
too has its roots there. But how is it possible to take seriously a philosopher who proclaims more emphatically than
any other the autonomy of human reason and in the very same breath makes that reason fit into the procrustean bed
of a theology which is all too clearly trinitarian and incarnational, which reasons in terms of a disintegrating "fall"
of the human spirit and a reintegrating "reconciliation" through the death of the God-man, and which makes the
presence of the "Holy Spirit" in the spirit of man integral to reason's capacity to come to grips with truth? Is this
not to utterly confuse faith and reason, theology and philosophy, in such a way as to make each thoroughly alien to
itself? Or perhaps it is not Hegel at all who is at fault, but me, as I persist in taking what he says too literallyas
many of my critics would have it.
One solution to the difficultyand it has been tried again and againis not to take what Hegel says literally at all. The
language of theology has simply provided him with a convenient vocabulary in which to express a "speculative
philosophy," which is in reality thoroughly secular. When Hegel says "God" he does not mean the concrete
Absolute who must be personal (Spirit) or else not be at all; when he speaks of "divine Spirit" he does not mean
the Spirit who transcends the sum total of finite "minds''; when he refers to the "God-man" he is not speaking of an
individual who ever really existedthe list of metaphors could be extended indefinitely. A solution such as this,
however, poses a number of other difficulties which it makes no serious attempt to solve. (1) Apart from accusing
Hegel of remarkably poor taste in employing the language of a faith he does not
Christology
Once more we are back to the Christian context within which alone Hegel's philosophical thinking on God is
intelligible. In this connection it is not without significance that in recent years a number of theologians have
turned their attention to what they call "Hegel's Christology." God who is Spirit, if he is to reveal himself, can
reveal himself only to man who is spirit. In one sense we can say that the very being of man as spirit is divine
revelation, but the paradigm of divine self-revelation is to be found in the divine-human, the God-man, who, Hegel
assures us, is Jesus Christ. He is not about to deny that Jesus is a person who is truly human nor that, as human, he
is an individual to whom can be assigned a place in the temporal course of history, but he is insistent that the truth
of Jesus Christ is not exhausted in his humanity. It is not enough to know who Christ was; we must also know
what Christ is, that is, a human individual inseparable from the divine nature, the paradigm of God's self-revelation
in human nature.
In the Christian religion . . . the person who is Christ is a determination belonging to God's nature. From
this point of view, then, he is not historical. Taken merely as a historical person, e.g., as a teacher, like
Pythagoras, Socrates, or Columbus, what he was would be just as much, as it is with the others, a matter of
indifference, uninteresting. But, according to Christian religion this person, Christ himself belongs in his
character as God's Son to the very nature of God. The who of revelation, to the extent that it says nothing of
God's nature, would not be a universal divine content, but it is a question of the what, the content of the
revelation. [EGP, p. 174]
What Hegel finds strange is that in his own day this truth which fits in so well with "speculative philosophy" has
been lost in "theology," to which the person of Christ says nothing about the "incomprehensible" nature of God. It
is as though the moral teaching of Christ could tell us what man's relation to God should be, could even inspire in
us a "feeling'' of devotion to God, but could not bring us any nearer to "knowing" God.
One can see that this Christian teaching, including the concept of Trinity, which in its fundamental
characterization is contained in what has been said, has found a refuge in speculative philosophy, after
having been brushed aside by the exegetical and rationalistic theology which, in the Protestant Church, is
almost exclusively dominant. Thus the appearance of Christ has been degraded to a mere object of
remembrance and of moral foundations. Thus too, God as unknowable has been relegated to what is in
itself an indeterminate empty out-there-God, a non-revealed being outside actuality. [BS, p. 186]
Perhaps there is a fear among "theologians" that in recognizing Christ as a
Creative Love
The theme of "love" becomes crucially important when we turn now to the theology of "creation." As we have seen
(chap. 6), Hegel has been accused of making creation ''necessary" and therefore of making it impossible to
distinguish between the "infinite" activity of creation and the "finite" term of that activity. Where, however, the
necessity in question is
The Church
It is here that the Church comes in: The merely individual spirit, without ceasing to be individual, is universalized
in the Spirit of the community. The link, then, which binds individual spirit to universal Spirit is that function of
the spiritual community wherein infinite Spirit "returns" to itself; that is, "worship": ''Worship, thus, is the relation
of the finite spirit to the absolute Spirit" (VPR II, p. 218). Worship, then, is the acme of religious consciousness in
man. That this, too, must be superseded by that "presence" of the divine which Hegel calls "absolute knowing" we
have already seen. We have also seen, however, that the Aufhebung of religious consciousness in philosophical
knowing does not mean "dispensing with" religion; if religious consciousness is not "retained" it is not aufgehoben;
it is the continuing condition for the very possibility of authentic knowing. Thus, the Christian theological teaching
of the "indwelling" of the Holy Spirit is continuous with Hegel's philosophical conviction that only the presence of
the divine Spirit in man makes knowing Godand, consequently, knowing at allpossible.
We must remember Hegel's constant contention that Christian theology"when indeed it is theology"tells us the
truth about God, about God's relation to man and man's relation to God. That this truth is more firmly, more fully,
more humanly comprehended in the light of the movement of the "abstract Idea" does not detract from the validity
of that contention. If we bear this in mind we can, perhaps, begin to understand
Epilogue
When all that has been said in these pages has been said, might it still be argued, as it has been, that Hegel's
philosophy cannot shake off its this-worldly, non-transcendent character? Could it be that exculpating Hegel of the
charge of "pantheism" means no more than that Hegel's "Absolute"be it "absolute knowing," "absolute Spirit," or
"absolute Idea''is but a "logical" absolute which cannot be "ontologically" identified with religion's God? If it can
consistently be so argued, then Chapter 6 above is rendered unnecessary because not to the point. By the same
token, however, Chapter 7 too is rendered otiose, because, on this showing, the "theo-logy" we seem to have
discovered in Hegel's thinking refers to human "speculative philosophy" and to that alone, and this "speculative
philosophy" is the only "absolute" there is for Hegel. The "de-mythologization" of Christian theology we have been
following reveals no more than that Hegel found in the language of Christian theology a convenient matrix for the
expression of a logic which is only logic.
But, the thrust of the argumentation goes deeper than that. Its ultimate claim is that this whole book has been a
waste of timefor both author and reader. What Hegel has done, and it needed to be done, is to break definitively
with both the naively ontological significance of "absolute Spirit" and the abstractly noetic view of "absolute
knowing." It is true (Chapter 1) that Hegel does identify the content of religion and the content of philosophy, but
this shows, not that the God of philosophy is identical with the God of Christian religion, but rather that the God of
Hegel's "religion" is no more than the "logical Idea" which "absolute Spirit" (Reason) comprehends, and "absolute"
expresses logical necessity, and no more than that. The "Logos" with whom Hegel identifies God is not the
Johannine Logos, it is only Hegelian Reason.
It would seem, then, that Chapter 2 also goes down the drain. "The Con-
Bibliography
Barrett, William. The Illusion of Technique. New York: Doubleday, Anchor, 1979.
Easton and Guddat, (eds.), Writings of the Young Marx on Philosophy and Society. New York: Doubleday, 1967.
Engels, Friedrich. Ludwig Feuerbach und der Ausgang der klassischen deutschen Philosophie. Berlin: Dietz, 1951.
Fackenheim, Emil. The Religious Dimension in Hegel's Thought. Bloomington: Indiana University Press, 1967.
Findlay, J.N., Hegel: A Re-examination. New York: Macmillan, 1958.
Gomez-Caffarena, José. Metafisica Transcendental. Madrid: Revista de Occidente, 1970.
Grégoire, Auguste. Immanence et transcendance. Brussels: L'Édition Universelle, 1939.
Grégoire, Franz. Études Hégéliennes. Louvain: Publications Universitaires de Louvain, 1958.
Harris, H.S. Hegel's Development. Oxford: Clarendon, 1972.
Hartman, Nicolai. Die Philosophie der deutschen Idealismus. Vol. II, Hegel. Berlin: de Gruyter, 1929.
Heidegger, Martin. Identity and Difference. Translated by Joan Stambaugh. New York: Harper & Row, 1969.
Herder, Johann Gottfried. Schriften, edited by Walter Flemmer. Munich: Goldmann, 1960.
Kant, Immanuel. Die Religion innerhalb der Grenzen der blossen Vernunft. Hamburg: Meiner, 1956.
Küng, Hans. Menschwerdung Gottes. Freiberg im Breisgau: Herder, 1970.
Index of Names
A
Anaxagoras, 204
Anselm, 26, 33, 37, 58, 99f., 192, 194, 212, 225, 228, 232, 238-42
Aquinas, 33, 37, 79, 246, 250, 271, 280
Aristotle, 23, 26, 46f., 66, 77, 79, 98, 105ff., 115, 118, 141, 156, 181, 197, 204, 238, 296, 299
Augustine, 33
B
Barrett, William, 19
Barth, Karl, 2, 245, 271
Berkeley, 69, 79, 205, 237
Böhme, Jakob, 49, 323
D
Descartes, 16, 49, 78, 87, 99f., 115, 205, 236, 244
E
Engels, 5, 63
F
Fackenheim, Emil, 6, 36, 39, 52, 55, 285
Feuerbach, 2, 5f., 45, 52f., 118, 146, 150, 167, 284, 302
Fichte, 2, 16f., 23ff., 30, 40f., 43, 45, 49, 52, 55, 58, 73, 79, 102, 115, 169, 187, 206, 217ff., 223, 232, 237, 288, 299
Findlay, J.N., 2, 168, 287, 302
G
Gomez-Caffarena, José, 246f.
Grégoire, Auguste, 247
Grégoire, Franz, 247
H
Harris, Henry, 39
Hartmann, Nicolai, 113
Heidegger, Martin, 225
Heraclitus, 71, 204
Herder, 24
Hume, 69, 78f., 115, 195, 205, 237
Husserl, 79
J
Jacobi, 2, 16f., 23, 30, 43, 49, 58, 169, 218, 261, 284, 288, 299
James, William, 11
K
Kant, 2, 3, 16f., 23ff., 28, 30, 33, 40f., 43, 45, 48f., 52, 55, 58, 64f., 68f., 78f., 96, 105ff., 115, 169, 171f., 194f.,
205-214, 217f., 223f., 227ff., 231f., 237f., 241, 246f., 261, 276, 278, 281, 284f., 288, 299, 327
Kaufmann, Walter, 2, 168, 302
Kierkegaard, 2, 45, 48, 169, 219, 245, 284
Kilmer, Joyce, 151
Kojève, Alexandre, 2, 168, 302
Küng, Hans, 2, 247, 269
L
Leibniz, 101f., 115, 205, 237
Lessing, 45
Locke, 66, 69, 195, 205, 237
Loewenberg, Jacob, 21
Löwith, Karl, 85, 268
M
Malebranche, 205, 237
Maréchal, Joseph, 2, 246f.
Marx, 2, 5f., 11, 45, 52, 118, 146, 150, 270, 284, 302
Metzke, Erwin, 12
Müller, Gustav, 85, 230, 268
N
Nietzsche, 2, 45
P
Parmenides, 71, 181
Peirce, Charles S., 244, 264
Petry, M. J., 141
R
Rahner, Karl, 263
Reinhold, 69
Ricoeur, Paul, 2, 4, 6
Rondet, Henri, 247
Rosenkranz, Karl, 68
S
Sartre, Jean-Paul, 2, 110
Schacht, Richard, 40, 168
Schelling, 23, 49, 73, 79, 115, 187, 206, 219, 237, 286
Schleiermacher, 16, 23, 30, 43, 49, 58, 218, 289
Schopenhauer, 45
Socrates, 104, 170, 204, 292
Spinoza, 23, 26, 45, 49, 79, 87, 99f., 115, 155, 181, 205, 237, 257, 327
T
Theunissen, Michael, 75, 138
V
Valensin, Auguste, 247
Voegelin, Eric, 45
W
Whitehead, 16
Williamson, Raymond, 144f.
Y
Yerkes, James, 47, 225, 297
Analytic Index
A
Absolute (see also Infinite), 40, 47, 92, 101, 103, 113, 185, 189, 268
the Absolute, 22ff., 41, 50, 53f., 70, 73f., 102, 114, 136, 145, 172, 180, 183, 185, 189, 208, 219, 224, 238, 240,
247, 259, 283, 286
Abstract, 35, 42, 64, 68, 70, 86, 88f., 92f., 98-101, 105f., 116, 139, 164, 179, 182, 186, 192f., 230, 234, 254, 262f.,
272
abstraction, 41, 52f., 70, 72, 81, 84f., 103, 159, 172, 174f., 193, 196, 228, 234, 296, 306, 319, 327
Activity, 26, 42, 109, 122, 124, 133, 141-45, 150f., 156, 158f., 171, 207, 248f., 256f., 260, 266-69, 277, 300, 306,
309f
Actual, 3, 63, 83f., 118, 147, 155, 322
actuality, 17, 63, 114, 143, 150, 160, 266, 292, 306, 313, 320
actuality as "effectiveness", 62, 64
actualization, 82
Affirmation, 32, 89
Alienation, 13
Anthropomorphism, 317
Appearance, 70, 313
Appropriate, 37, 72, 128f., 195, 219, 240, 261, 271, 287, 294
Art, 131, 135, 153, 196f., 199f., 221
Atheism, 5, 6, 257, 285
atheist, 47, 155
deism, 152, 304
pantheism, ch. 6 (243-82 passim)
theism, 5, 152
Aufheben (supersede, transcend), 11, 30, 36, 83, 93, 101, 105f., 111f., 134, 143f., 147, 321
Aufhebung (supersession): 36, 57, 103, 321
B
Being, 46, 49f., 53, 76, 80, 82, 86f., 90, 98-101, 110, 122ff., 130, 139ff., 165, 168, 170, 176, 180f., 194, 206, 214f.,
228, 231, 238, 240f., 249f., 261, 277, 280, 296, 300
Belief. (See Faith)
C
Category, 50, 61, 68, 159, 163, 179, 213, 261, 286, 289
Cause, 38, 66, 78, 84, 106, 110, 237, 269
causality, 77, 79, 104f.
Certainty, 23, 73, 78, 123
certitude, 99
Christianity, 8, 34, 164
Christianity as "absolute religion", 34, 164, 188, 191
Church, 10, 137, 295, 298, 303, 311, 321-24
Community, 187, 196, 303, 321f.
Comprehend (begreifen), 3f., 31, 51, 58, 140, 152f., 161, 191, 193, 200f., 238, 240, 253, 293, 295, 307
comprehension, 3, 37, 136, 211, 255, 287
Concept (Begriff), 19, 34ff., 50, 52, ch. 2 (57-127, passim), 135, 137, 143, 159, 174, 191, 194, 199, 211, 237, 241,
243, 254, 266f., 300, 304, 306, 309, 328
Concrete, 11, 28, 35, 39f., 52, 64, 72f., 81, 86, 89f., 92f., 95, 97f., 104, 111, 114, 116, 118, 139, 145, 148f., 158f.,
164, 168, 182, 186, 192f., 195f., 201, 208, 210, 230, 235f., 240, 243, 254ff., 263, 286, 296, 299, 304ff., 317, 326,
329
Consciousness, 41, 51, 61, 65, 70, 99, 102, 132, 184ff., 216, 220, 239
religious consciousness, 6, 21-24, 26f., 29, 37, 85, 145, 155ff., 160, 166, 198,
D
Definition, 18, 52, 59f., 81, 93, 114, 120, 136, 151, 156, 170, 304
Determination, 83f., 88, 90, 94f., 98, 103, 122f., 133, 143, 168, 170, 172, 201, 214, 227, 230f.
determinancy, 83, 172
determinate, 50, 163, 172, 235
determinateness, 51, 82, 86f.
Dialectic, 10, 14, 43, 69ff., 81f., 87, 93, 103, 113, 116f., 121, 124f., 135, 160, 198, 225
Divine, 14, 16, 21, 26, 43f., 46, 53, 85, 134, 136, 139, 151, 182, 230, 249, 274, 293, 299, 313
E
Emotion, 8, 31, 54, 165, 218, 290
Enlightenment (the), 5, 12f., 16, 26, 30, 33, 37, 55, 205, 234, 285, 299, 304
Essence, 28, 53, 68, 70, 82, 87, 90, 94, 125, 134, 142, 145, 154, 173, 233, 312
Evil, 63, 199, 314
Experience, 18, 21, 29, 65f., 70, 75, 78, 130ff., 150, 162, 171, 174, 204f., 209, 228-32, 288
F
Faith, 17, 29f., 46, 53, 164, 166, 169, 200f., 204, 206, 208, 212, 259f., 262f., 271, 273, 282, 284f., 287-91, 294f.,
305, 307
Fall, 298, 301
fault, 301, 314
sin, 314
Finite, 24, 29, 35, 47, 58, 66, 68, 83, 85, 93, 95, 100, 102, 104, 110, 112, 116f., 132-37, 140, 142, 144, 146f., 242,
244, 308, 312
finitude, 27, 43, 89, 119
Form (Gestalt, Gestaltung), 144, 219f.
Freedom, 39, 46, 53, 76, 93, 141ff., 189, 249, 267, 275f., 291, 294, 314, 321
G
Goal (aim), 14, 44, 75, 174, 259, 288, 324
Grace, 16, 294
Grammar, 18f.
H
Harmony, 315, 320f.
History, 17, 30, 44, 74, 161, 299, 301, 314
Humility, 43, 164f., 311
I
Idea, 61, 64, 73f., 86, 103, 106, 112f., 116-22, 236-42
absolute Idea, 4, 30, 50, 64, 81, 91, 99, 122-27, 146, 192, 196, 208, 259, 310, 313-19
the Idea, 73
ideal, 64, 82, 101, 103, 110, 112f., 173, 180f., 190, 210
idealism, 79, 129, 176, 207
ideality, 173, 180, 182
Image of God, 40, 151, 312, 315, 317f.
Immanent, 6, 87, 258, 300
Immediate, 22, 32, 100ff., 123ff., 136, 154, 170, 176, 289f., 315
immediacy, 71, 118
Immortal, 77
immortality, 191
Incarnation, 140, 146, 191, 220, 294, 299, 316, 319
Indeterminate, 33, 40, 89, 98, 109, 163, 292
indeterminacy, 3, 99
indeterminateness, 160, 163
Individual, 21, 38, 48, 67, 83, 88, 109, 118, 146, 167, 173, 187, 191, 210, 240, 274, 317
Infer, 268f.
inference, 60, 184, 193, 261f.
Infinite, 24, 38, 47, 50, 100, 112f., 116f., 132-37, 144, 146f., ch. 4 (162-202, passim), 228, 243f., 253, 308
the Infinite, 68, 313
infinity (actual), 7, 51, 140, ch. 4 (162-202, passim), 214, 286
infinity (mathematical), 3, 163f., 169f., 173, 190
infinite Being, 4, 33, 260
infinite reason, spirit. thought. (See Absolute)
Innocence, 301, 315
Integration, 51, 264
disintegration, 16f., 51, 264, 283
fragmentation, 51, 55, 319
re-integration, 16f., 51, 283, 295, 298, 319
Integrity, 286, 314, 319
Intelligible, 19, 61, 75, 114, 122, 136, 143
J
Jesus Christ, 271f., 292, 299, 303, 316, 318, 322
Judgment, 84, 86-91, 105, 124
K
Knowing, 100, 119, 121
knowledge, 29f., 40, 46, 103, 115, 235, 251, 300
L
Language, 2, 17f., 45, 60f., 80f., 164, 166, 175, 178, 193, 201, 254, 264f., 283, 300, 325f.
Law, 16, 51, 59, 65, 68, 70, 74, 82, 96, 184, 261
Life, 39f., 51, 106, 117ff., 121, 313
Logic, 2ff., 22, 37, 49, 61, 68, 70, 76, 78f., 81f., 85, 87f., 95, 120, 126, 131, 138, 168, 176, 206, 214f., 223-26, 229,
244, 247, 251, 256, 259, 269, 273f., 280ff., 307, 313, 325
Love, 270, 274, 277, 300, 306f., 308-13, 319f., 322
M
Meaning, 36, 54, 58f., 61, 80f., 83, 87ff., 101, 116, 162, 169ff., 187, 232, 257, 275, 282, 289, 297f.
Mediate, 32, 98, 123, 133, 170, 177, 214, 262, 290
mediation, 62, 70f., 85, 89, 95f., 118, 134, 176, 198f., 234, 322
Metaphysics, 11, 41, 46, 68, 248, 275, 279, 285, 296
Mind, 171, 213ff., 243, 283
Moment, 73f., 80f., 83-88, 91, 95, 97, 101f., 107-10, 113, 116, 118, 124ff., 132f., 141, 144f., 147ff., 151, 156, 220,
242, 257, 302, 304, 329
Moral, 44, 140, 205, 217f., 291
moral consciousness, 217f.
morality, 28, 217
moral law, 26f., 187
moral order, 140, 187
Mystery, 8, 203, 205, 265, 278f., 298f., 302f.
mysterious, 2, 5
mysticism, 49
mystical, 287
N
Nature, 23, 29, 38, 40, 53, 59, 74, 82, 124, 126, 128, 130f., 135, 140f., 150f., 153, 178f., 201f., 221, 233, 269, 272,
301
human nature, 14f.
Necessity, 6, 44f., 60, 63, 65ff., 70, 76, 78, 83, 91, 93f., 120, 136, 138, 151, 190, 192, 199f., 205f., 215, 243, 249,
253, 268, 270, 277, 297, 302f., 309f., 313-19, 325
necessary, 64, 74, 84, 87, 90, 94, 136, 162, 200, 227, 232, 239, 248, 257
Negation, 27, 95, 105, 107, 123, 136, 148, 158-61, 171, 179, 214, 223, 234
negate, 71, 99, 225
negativity, 171, 320
Notion (Vorstellung), 41, 136, 296
O
Object, 6, 21f., 28f., 41f., 48, 50ff., 54, 57-60, 65ff., 69, 71, 75, 85, 87f., 96f., 107, 110ff., 118, 121, 132, 142f.,
147, 162, 167, 170, 196, 208, 219, 230, 238, 259, 285, 287
objective, 24, 77, 103, 106, 122, 177, 242, 253
objectivity, 82, 92, 95f., 99, 101, 119, 121, 140, 205, 235, 315, 320
Opinion, 31, 34, 46, 73
Opposition, 52
Organic, 118
organism, 67
P
Person, 84, 148, 155, 167, 279, 293, 299f., 306, 308
personal, 257, 293
personality, 155, 158f., 293, 308, 321
Philosophy, 11, 17, 28, 30, 41, 48, 53, 59, 72, 187, 199, 201f., 215f., 235, 252, 262, 315
Pietism, 30, 45f., 285, 290
Posit, 83f., 87f., 90, 105f., 108f., 112, 119, 121, 123ff., 141, 143, 149, 181, 188, 190, 193, 214
Presupposition, 3, 75, 77, 79, 119, 122, 195, 202, 295
Principle, 45f., 72f., 81, 133, 140, 148, 228f., 259, 323
Process, 117-22, 144, 151, 160, 226, 259, 267, 286, 297, 302, 320
Proof, 38, 60, 85, 107, 120, 136, 192, 195f., ch. 5 (203-42, passim)
Proposition, 76, 87, 89, 95, 105, 109, 162, 192, 194, 228
Providence, 54, 63, 111, 270, 314
Psychological, 67, 87ff., 94
Purpose, 99, 101, 103-9, 270, 314
R
Rational, 24, 26, 30f., 38, 48, 58, 62f., 77, 79, 81, 92, 111, 134, 164, 171, 173
S
Science, 29, 37, 65, 68, 74, 78, 95, 103, 166, 187, 222
Sensible, 9, 61, 81, 184, 197, 200, 223, 318, 322f.
sensibility, 138f.
Soul, 110, 118
Speculative, 6f., 10, 17, 21ff., 28, 32, 39f., 42, 44, 50, 58f., 66ff., 72, 76, 81, 99, 101, 106, 108, 116, 123-26, 131,
136, 147f., 159, 166, 169, 198, 200, 215, 235, 238, 241, 247, 251, 253, 255-58, 263, 266, 271, 273, 276, 283, 288f.,
291ff., 303, 305, 307, 310, 322
Spirit, 13, 16, 21, 23, 26, 29ff., 39, 44, 48, 50, 53, 66, 69, 72, 102, 114, 118, 122, 124, ch. 3 (128-61, passim), 202,
214, 234, 243, 260, 269, 272ff., 301, 328
absolute (infinite) Spirit: 5, 13, 17, 19, 21, 26f., 32, 42-45, 50, 58, 76, 81, 99, 115, 143, 150, 155, 157, 160, 164,
177, 186, 188, 192, 196f., 200ff., 207, 210, 215, 221, 246, 256, 260, 266, 272ff., 283, 287f., 305f., 309, 312,
316, 324, 328
Holy Spirit, 267, 283, 319, 321f.
human spirit, 5, 16, 19, 21, 24, 40, 43, 59, 76, 151, 153, 167f., 171, 183, 187f., 190ff., 200, 221f., 233, 265-72,
283, 291f., 305, 316f., 323
Subject, 87f., 142f.
subjective, 24, 77, 94f., 98, 102f., 106, 116, 122, 142, 177, 207, 242, 253
subjectivity, 92, 96, 102, 119, 121, 149, 193, 205, 320
Substance, 15, 103, 136, 141, 149, 152, 155ff., 256f., 299
substantial, 117, 121, 292
Syllogism, 91-96, 198f., 201, 228, 258
System, 17, 19, 22, 73f., 114, 122, 126, 131, 167, 208, 247, 259, 285, 288, 294, 298
systematic, 36f., 126
T
Teleology, 103, 105, 107, 110, 112, 120
Theology, 58, 156, 188, ch. 7 (282-324, passim)
Thinking, 8, 10f., 36, 46, 69f., 83, 88, 91, 98, 138, 142, 164, 166f., 174, 179ff., 186, 211, 225, 240f., 247, 252, 291
thought, 17f., 26, 50, 82, 100, 103, 115, 138, 177, 186, 207, 218, 228, 230
Totality, 52, 68, 72ff., 79f., 84f., 90f., 95ff., 101, 107f., 113f., 119, 121f., 125f., 132f., 167, 171f., 176, 179, 187,
193, 201f., 235, 246f., 250, 254, 264, 280
Transcend, 79, 82f., 91, 95, 98f., 129, 140, 142, 179, 199, 214, 234, 258, 266, 272, 283, 286f., 312
transcendence, 4, 6, 300
transcendent, 2, 4f., 12, 80, 124, 326, 328
Trinity, 149, 191, 220, 293, 299f., 303, 305, 307, 310, 319
Truth, 11, 22f., 27ff., 46f., 51, 54f., 59, 61, 76, 78, 83, 91, 94, 102, 113f., 121, 145, 156, 165, 175, 177, 200, 242,
268, 270, 273, 283, 288, 291, 294, 303
absolute truth, 42, 44, 48, 57, 224, 285, 322
U
Understanding (Verstand), 6, 18, 24, 35, 38, 40f., 43, 46, 52, 64, 69f., 80, 82-85, 91f., 95, 106, 116, 119, 147, 156,
165,
V
Value, 45, 294
W
Willing, 119ff., 142, 147, 161
World, 66, 149-53, 250, 254ff., 258, 260, 277f., 280, 297, 313
Worship, 36f., 157, 289, 321