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Georg Wilhelm Friedrich Hegel: Philosophies
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In his closing lines to the 1827 Lectures on the Philosophy of Religion (From this point on Lectures), Georg W. F. Hegel described his approach to religion as “the philosophical cognition of religion” (Hegel, [1827]1988). This statement brings forth the fundamental relationship that Hegel posited between philosophy and religion. For Hegel philosophy elucidates religion. That is philosophy penetrates religious representations in order to bring forth their true content. However, before going into a detailed discussion of Hegel’s
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Hegel's works have a reputation for their difficulty and for the breadth of the topics they attempt to cover. Hegel introduced a system for understanding the history of philosophy and the world itself, often described as a progression in which each successive movement emerges as a solution to the contradictions inherent in the preceding movement. For example, the French Revolution for Hegel constitutes the introduction of real individual political freedom into European societies for the first time in recorded history. But precisely because of its absolute novelty, it is ... absolutely radical: on the one hand the upsurge of violence required to carry out the revolution cannot cease to be itself, while on the other, it has already consumed its opponent. The revolution therefore has nowhere to turn but onto its own result: the hard-won freedom is consumed by a brutal Reign of Terror. History, however, progresses by learning from its mistakes: only after and precisely because of this experience can one posit the existence of a constitutional state of free citizens, embodying both the benevolent organizing power of rational government and the revolutionary ideals of freedom and equality.
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In 1793, Hegel took a position as a private tutor for an aristocratic family in Berne. At this time Hegel first became deeply interested in and influenced by Kant’s philosophical work, particularly the moral philosophy of his Critique of Practical Reason. Such influence and interest are clearly demonstrated in his work of the period ("Das Leben Jesu" ("The Life of Jesus," 1795), and Die Positivität der Christlichen Religion (The Positivity of the Christian Religion, 1896)) which were posthumously published in 1907 in Hegels theologische Jungendschriften (Hegel’s Early Theological Writings). Hölderin secured another tutorship for Hegel in Frankfurt am Main in 1796. His theological work of this period, Der Geist des Christentums und sein Shicksal (The Spirit of Christianity and its Fate, 1799, first published in ...Jungendschriften, 1907) demonstrates his growing ill-ease with a Kantian vision of religion and morality.
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Beginning in the 1990s, after the fall of the USSR, a fresh reading of Hegel took place in the West. For these scholars, fairly well represented by the Hegel Society of America and in cooperation with German scholars such as Otto Pöggeler and Walter Jaeschke, Hegel's works should be read without preconceptions. Marx plays a minor role in these new readings, and some contemporary scholars have suggested that Marx's interpretation of Hegel is irrelevant to a proper reading of Hegel. Some American philosophers associated with this movement include Clark Butler, Vince Hathaway, Daniel Shannon, David Duquette, David MacGregor, Edward Beach, John Burbidge, Lawrence Stepelevich, Rudolph Siebert, Theodore Geraets and William Desmond.
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Hegel was born in Stuttgart on August 27, 1770, the son of a revenue officer with the civil service. He was brought up in an atmosphere of Protestant Pietism and became thoroughly acquainted with the Greek and Roman classics while studying at the Stuttgart gymnasium (preparatory school). Encouraged by his father to become a clergyman, Hegel entered the seminary at the University of Tübingen in 1788. There he developed friendships with the poet Friedrich Hölderlin and the philosopher Friedrich Wilhelm Joseph von Schelling. Having completed a course of study in philosophy and theology and having decided not to enter the ministry, Hegel became (1793) a private tutor in Bern, Switzerland. In 1797 he assumed a similar position in Frankfurt.
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Hegel's father died in January 1799, leaving a legacy that enabled him to leave tutoring and prepare seriously for an academic career. In 1801 he lived with Schelling, already a professor, at the great University of Jena. There he worked fervently; he wrote a detailed, critical study of the Constitution of the German Empire and completed his first published book, The Difference between Fichte's and Schelling's Systems of Philosophy (1801). Challenging the popular view that Fichte and Schelling were master and disciple, Hegel brought out their obscured but basic differences. Each, to be sure, had made significant discoveries; but both were ingenious at the expense of systematic thoroughness. Recognizing that their philosophies were irreconcilable on their own terms, Hegel resolved to work out a complete system that would account for the common aim and many differences of previous philosophies.
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