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Georg Wilhelm Friedrich Hegel: Religion
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In 1818 Hegel accepted the renewed offer of the chair of philosophy at the University of Berlin, which had remained vacant since Fichte's death in 1814. Here he published his Elements of the Philosophy of Right (1821). Hegel's efforts were primarily directed at delivering his lectures; his lecture courses on aesthetics, the philosophy of religion, the philosophy of history, and the history of philosophy were published posthumously from lecture notes taken by his students. His fame spread and his lectures attracted students from all over Germany and beyond.
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According to Peter C. Hodgson, Hegel lectured on the topic of philosophy of religion in the years 1821, 1824, 1827, and 1831 at Berlin (Hodgson, ed., [1827]1988). Hegel made modifications to the Lectures as he saw the need to respond to the philosophical and theological climate of his day. Hodgson points out that Hegel’s
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Having received his theological certificate (Konsistorialexamen) from the Tübingen Seminary, Hegel became Hofmeister (house tutor) to an aristocratic family in Berne (1793-96). During this period he composed the text which has become known as the "Life of Jesus" and a book-length manuscript entitled "The Positivity of the Christian Religion". His relations with his employers having become strained, Hegel gladly accepted an offer mediated by Hölderlin to take up a similar position with a wine merchant's family in Frankfurt, where he moved in 1797. Here Hölderlin exerted an important influence on Hegel's thought.[4] In Frankfurt Hegel composed the essay "The Spirit of Christianity and Its Fate" (not published during Hegel's lifetime).
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Hegel ... discusses the forms of government, the three main types being tyranny, democracy, and hereditary monarchy. Tyranny is found typically in primitive or undeveloped states, democracy exists in states where there is the realization of individual identity but no split between the public and private person, and hereditary monarchy is the appropriate form of political authority in the modern world in providing strong central government along with a system of indirect representation through Estates. The relation of religion to the state is undeveloped in these writings, but Hegel is clear about the supereminent role of the state that stands above all else in giving expression to the Spirit (Geist) of a society in a sort of earthly kingdom of God, the realization of God in the world. True religion complements and supports this realization and thus cannot properly have supremacy over or be opposed to the state.
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This applies ... to Hegel's metaphysics. His pantheistic approach is contained in his vague concept of a Weltgeist objectivizing and manifesting itself in history. Hegel distinguishes in his philosophy of the spirit, the Geist transcending nature, between the subjective, objective, and absolute spirit. The objective spirit, as opposed to the limited subjective spirit, represents the ethics of communities, from the small unit of the family to that of the state, and establishes the laws containing the highest forms of ethics. Above and beyond this, the absolute spirit permeates the three spheres of art, religion, and philosophy. While the subjective and objective spheres of the spirit generate the forces of history, the absolute spirit induces, through its conciliatory and harmonic properties, a sense of purity and perfection.
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Hegel's absolute idealism is evident even in the early Phänomenologie des Geistes (Phenomenology of Mind [Spirit]) (1807). There Hegel criticized the traditional epistemological distinction of objective from subjective and offered his own dialectical account of the development of consciousness from individual sensation through social concern with ethics and politics to the pure consciousness of the World-Spirit in art, religion, and philosophy. The result is a comprehensive world-view that encompasses the historical development of civilization in all of its forms." (philosophypages.com)
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