{"title":"Forerunners of the Christian Conception of the Divine: Judaism and Greco-Roman Polytheism","authors":"Jon Stewart","doi":"10.1093/oso/9780192842930.003.0006","DOIUrl":"https://doi.org/10.1093/oso/9780192842930.003.0006","url":null,"abstract":"This chapter is dedicated to Hegel’s analysis of Judaism and Greco-Roman polytheism in his Lectures on the Philosophy of Religion. In his account of the world religions, Hegel first treats the religions of nature, which conceive of the divine as an object of nature. Then he turns to the religions of spirit, which have a conception of the divine as a self-conscious entity. Here he treats Judaism and the colourful polytheistic religions of Greece and Rome. Since the religions of spirit are the closest to Christianity, Hegel is keen to show how they are superior to the religions of nature, but how they still fall short of the absolute religion. The key lies in their content, specifically, in their conceptions of the divine. An account is given of the role of God as a Creator and a God of justice and righteousness in Judaism. This is contrasted to the conception of the divine in the religions of nature. An account is given of Hegel’s interpretation of the Greek oracles as a voice of nature. Hegel also explores the important element of the Greek religion in art and especially sculpture. Hegel believes that in the concrete historical situation in the Roman world, people perceived a great sense of alienation with their external world, which was oppressive. This is found in their relation to the Roman emperor. The sense of alienation prepares the ground for Christianity and its message of reconciliation.","PeriodicalId":321408,"journal":{"name":"An Introduction to Hegel's Lectures on the Philosophy of Religion","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126002816","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Enlightenment’s Criticism of Religion: Theology","authors":"Jon Stewart","doi":"10.1093/oso/9780192842930.003.0002","DOIUrl":"https://doi.org/10.1093/oso/9780192842930.003.0002","url":null,"abstract":"The motivation of Hegel’s philosophy of religion developed in reaction to the religious situation that he found himself in at the beginning of the nineteenth century. This chapter and the next sketch the main issues stemming from the Enlightenment to which Hegel was reacting. This chapter focuses on the Enlightenment’s criticism of religion specifically in the fields of theology and biblical studies. Through much of the Middle Ages, the dogmas of the Christian religion were regarded collectively as a field of scholarly study alongside the sciences. However, with the rapid development of the empirical sciences, religion suddenly appeared to be based on a dubious foundation. The thinkers of the Enlightenment wanted merely to hold firm to what they regarded as rational, while purging religion of what they took to be superstitious, childish views without foundation. After rejecting Christianity, the philosophes ended up with Deism, that is, a simple, very general belief in a Supreme Being. Hegel takes one of the main negative aspects of the Enlightenment to be its dismissal of the traditional Christian dogmas. The result is an empty abstraction that is meaningless from a religious point of view. An account is given of Voltaire’s Deism in his work God and Human Beings. A brief overview is provided of the scepticism about the veracity of the sacred texts in the field of biblical studies. This is exemplified by a reading of Hermann Samuel Reimarus so-called ‘Wolfenbüttel Fragments’ that were published by Lessing.","PeriodicalId":321408,"journal":{"name":"An Introduction to Hegel's Lectures on the Philosophy of Religion","volume":"813 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116420038","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Omission of Islam","authors":"Jon Stewart","doi":"10.1093/oso/9780192842930.003.0008","DOIUrl":"https://doi.org/10.1093/oso/9780192842930.003.0008","url":null,"abstract":"One of the great mysteries about Hegel’s Lectures on the Philosophy of Religion is why he does not dedicate a special analysis to Islam in the same way that he does to the other religions. This chapter examines this question along with Hegel’s general understanding of Islam. According to Hegel, the basic conception of the divine in Islam is the unitary God. Given this, it is understandable that he is at pains to distinguish Islam conceptually from the two other great monotheistic religions: Judaism and Christianity. In contrast to Jehovah of Judaism, Allah is an inclusive, universal God who has a relation to all human beings not just a specific group. In contrast to Christianity, Islam with its insistence on the unity of the divine, radically rejects the empirical realm of particularity. God is what is infinite, absolute, and true, whereas the mundane world is transitory, corrupt, and of no ultimate value. The key difference between Christianity and Islam, according to Hegel, lies in the fact that the former recognizes the validity of the particular, without this impinging on or compromising the universal; specifically, through the person of Christ, the truth of the particular is accorded its due. Nevertheless Islam has an important role to play in the development of history, according to Hegel’s understanding.","PeriodicalId":321408,"journal":{"name":"An Introduction to Hegel's Lectures on the Philosophy of Religion","volume":"115 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133739753","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}