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This paper provides an account of Kierkegaard’s central criticism of the Danish Hegelians. Contrary to recent scholarship, it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. In particular, Kierkegaard is seen as criticizing the Hegelians for endorsing an unacceptable form of intellectual elitism, one that gives them pride of place in the realm of religion by dint of their philosophical knowledge. A problem arises, however, because this criticism threatens (...) |
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Sketching the current division within receptions of Hegel, this article argues for Hegel as a philosophical theologian in a way that is not covered by the recent investigations into Hegel's theological project. Examining in particular the early work on Jesus Christ, the article analyses the changes in this work and how these changes in his understanding of Christology enabled Hegel to appreciate the logic of the Logos. This logic of the Logos is the basis for all his subsequent philosophy. It (...) |
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The new mythology for which the German Romantic period called was not envisioned as antithetical to empiricism or experiential/experimental knowledge, but rather as emerging in dialogue with it to form a cultural foundation for such inquiry. Central to the mytho-scientific project were problematic theories of sexual division and generativity that established cultural baselines. This article examines the mythological investments of two influential thinkers of the period—Goethe and Schelling. It then analyzes Goethe’s unique merger of mythological approaches to sex and generation (...) |
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On the eve of the tercentenary of Kant’s birth, just as it was a hundred years ago, Kantianism is simultaneously on the receiving end of the blows of history and attacks by rival philosophical parties, both progressivist and reactionary. The radical wings of both parties perceive modernity as a depressing, nauseating period which must be broken with by moving toward the past or toward the future. One of the most original and profound diagnoses of this attitude was offered by Hans (...) |
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The topic of eschatology is generally confined to the field of theology. However, the subject has influenced many other fields, such as politics and history. This dissertation examines the question why eschatology remained a topic of discussion within twentieth century philosophy. Concepts associated with eschatology, such as the end of time and the hope of a utopian age to come, remained largely background assumptions among intellectuals in the modern age. Martin Heidegger, Nicolai Berdyaev, and Hans Blumenberg, however, explicitly addressed the (...) |
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This essay reflects on the concept of the death of God as part and parcel of modern philosophical theology: a genre of thinking that came into existence with Hegel’s announcement of the “speculative Good Friday” as the most natural expression of die Religion der neuen Zeiten, “the religion of modern times”. In my interpretation, the death of God not only does not spell the end of the era of atheism but, on the contrary, inaugurates a new era of characteristically modern (...) |
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This article examines the impact of `exile' — as an individual or collective experience — on how human experience is theorized. The relationship between `exile' and thought is initially approached historically by looking at the period that Eric Dodds famously called the `age of anxiety' in late antiquity, i.e. the period between the emperors Aurelius and Constantine. A particular interest is in the dynamics of `empire' and the concomitant religious ferment as a context in which `exile', both experientially and symbolically, (...) |
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Contemporary philosophy of religion almost allergically reacts to metaphysics. They do so because of the various critiques of the potential reach of reason, which each in their own way argue that God cannot be appropriately approached via autonomous reason. In this article, I argue, on the one hand, that these critiques are furtively inspired by a certain outlook on transcendence, which I call the ‘Protestant view’ and, on the other hand, that numerous contemporary philosophers of religion are slowly starting to (...) |
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