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Hegel on Religion and Politics

State University of New York Press (2012)

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  1. Hegel, Islam and liberalism: Religion and the shape of world history.Thomas Lynch - 2020 - Philosophy and Social Criticism 47 (2):225-240.
    Hegel’s philosophy is in tension with liberalism, containing both liberalizing tendencies and rejecting liberal norms. I explore this tension by investigating the relationship between religion, fanaticism, and world history in Hegel’s discussion of Islam. Drawing on recent work that considers Hegel’s treatment of race and world history, I show that he views Islam as a form of fanaticism that is antithetical to Christian Europe. This rejection of Islam stands in contrast to his treatment of the French Revolution, which is a (...)
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  • El Estado contra el capital. Comentarios sobre la función de la economía en la filosofía hegeliana de la historia universal.Angelo Narváez León - 2021 - Resistances. Journal of the Philosophy of History 2 (4):e21062.
    En este artículo abordaremos el problema de la relación entre el Estado y el capital como una disputa abierta en la modernidad entre la política y la economía. Desde la perspectiva de la filosofía hegeliana de la historia y el derecho, analizaremos la manera en la que la economía tiende en su proceso estructural de expansión espacial global a subsumir y subordinar las funciones administrativas y jurídicas de las formas estatales previas al ciclo sistémico inglés de acumulación capitalista. Para esto (...)
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  • Georg Wilhelm Friedrich Hegel.Paul Redding - 2008 - Stanford Encyclopedia of Philosophy.
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  • Transcendental Materialism as a Theoretical Orientation to the Study of Religion.Thomas Lynch - unknown
    Transcendental materialism is a philosophical perspective that uses German Idealism, Marxism, psychoanalysis and natural science to offer a materialist account of subjectivity and culture. This essay compares this philosophical framework with recent work in the study of religion and philosophy of religion. While transcendental materialism has until now been unconcerned with religion, it offers parallels with this recent work. It differs, however, in its specific understanding of the material dimension of the dialectical relationship between abstraction/conceptuality and practice/embodiment.
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