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Hegel, history, and evil: Towards fi...

Boston University.

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Hegel, history, and evil: Towards finite theodicies.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	Hegel, history, and evil: Towards finite theodicies./
作者:	Dale, Eric Michael.
面頁冊數:	581 p.
附註:	Adviser: Alan M. Olson.
Contained By:	Dissertation Abstracts International70-01A.
標題:	Philosophy. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoeng/servlet/advanced?query=3345714
ISBN:	9781109003123

Hegel, history, and evil: Towards finite theodicies.
Dale, Eric Michael.

Hegel, history, and evil: Towards finite theodicies. - 581 p.

Adviser: Alan M. Olson.

Thesis (Ph.D.)--Boston University, 2009.

In this dissertation I argue for a new vision of Hegel's philosophy of history, based on his openness to the future and his refusal to speculate about history's possible outcomes. I criticize the accepted theodic and end of history readings common in Hegelian scholarship, and argue that Hegel's philosophy of history has definite limitations, albeit not the ones usually leveled against it. By taking seriously criticisms of Hegelian theodicy, I propose a new way of viewing the matter by questioning the concept of theodicy itself.

ISBN: 9781109003123Subjects--Topical Terms:

516511
Philosophy.

Hegel, history, and evil: Towards finite theodicies.
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520 $a In this dissertation I argue for a new vision of Hegel's philosophy of history, based on his openness to the future and his refusal to speculate about history's possible outcomes. I criticize the accepted theodic and end of history readings common in Hegelian scholarship, and argue that Hegel's philosophy of history has definite limitations, albeit not the ones usually leveled against it. By taking seriously criticisms of Hegelian theodicy, I propose a new way of viewing the matter by questioning the concept of theodicy itself.
520 $a Part One provides a reading of Nietzsche, Engels, and Kojeve, in order to determine the origin of the end of history thesis, and also provides a comparison of Hegel's philosophy of history with those of Herder and Fichte. I suggest that reading an end of history into Hegel's work distorts it, and argue that theodic readings are equally problematic. By removing the end of history from Hegel's philosophy, I question his claim to offer a sufficient theodicy.
520 $a Part Two consists of a reassessment of theodicy itself by exploring the concept of God in Hegel, Heidegger, and Holderlin. I show that neither Hegel's absolute, God nor Heidegger's Last God offers a satisfying account of evil, and turn to Holderlin's poetic theme of an absent God, in order to suggest a new approach to the issue of evil and the divine.
520 $a I develop a reading of Holderlin's poetry as both apocalypse (divine disclosure) and eschatology (human reception) which provides a new model for theological discourse about evil and avoids ontotheological metaphysics. Analyzing the experience of evil as absence, and theodicy as a question about the absence of the divine, I bring Holderlin's poetry into dialogue with Heidegger and Hegel about evil, God, and history. Hegel's philosophy of history is shown to be an eschatological (anticipatory) account of history, not an apocalyptic (totalizing) one. I conclude the study by suggesting that my typology of apocalypse and eschatology allows for "finite" theodicies, which confront the challenges of evil without explaining them away.
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