Early theological writings by Hegel, Georg Wilhelm Friedrich; Kroner, Richard; Hegel,

By Hegel, Georg Wilhelm Friedrich; Kroner, Richard; Hegel, Georg Wilhelm Friedrich; Knox, Thomas Malcolm

This quantity contains Hegel's most vital early theological writings, notwithstanding now not the entire fabrics accrued via Herman Nohl in his definitive Hegels theologische Jugendschriften (Tuebingen, 1907). the main major omissions are a chain of fragments to which Nohl provide the final name "National faith and Christianity" and the essay "Life of Jesus."

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London, 193 I ) , p. 105. 51. , pp. 74, 76-77. 145 1 EARLY THEO1,OGICAI. W R I T I N G S mation . . "" Therefore, it must be possible to conceive the development of the mind as a series of steps taken in order to reach its goal. ~ologytries to understand the necessity governing the sequence of these steps. History as an empirical science only narrates what happened and how the events are connected according to the principle of causality and does not disclose the inner coherence of those events determined by the ultimate -purpose of the mind.

149. INTRODUCTION had published in the same year The Presentation of M y System of Philosophy. At first glance Hegel seems to take sides with his friend. And so he does; but this is only half the story. H e also praises elements in Fichte's philosophy which were not accepted by Schelling. Far from writing as a blind adherent of Schelling's, Hegel assumes the role of an umpire between the adversaries, surveying the views of both men with equal sympathy but also with critical strictness, and reserving the right to reject either system.

Although the principle of beauty was high in his scale of values, it reached its position not as an aesthetic but as an ethical and religious principle. "Truth is beauty intellectually represented,"12 we read in one of the early writings. But how can beauty-and particularly that spiritual beauty called "love"-be represented by intellectual means? Can this be done at all? T h e Fragment of a System of 1800 seems to deny the possibility. Ultimate truth cannot be construed by conceptual methods. T h e intellect is unable to vie with rhe immediacy and fulness of life.

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