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Hegel and Schelling: The Emptiness o...

Gleason, Sean B.

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Hegel and Schelling: The Emptiness of Emptiness and the Love of the Divine.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Hegel and Schelling: The Emptiness of Emptiness and the Love of the Divine./
作者:	Gleason, Sean B.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 2021,
面頁冊數:	242 p.
附註:	Source: Dissertations Abstracts International, Volume: 82-11, Section: A.
Contained By:	Dissertations Abstracts International82-11A.
標題:	Philosophy of religion. -
電子資源:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28412625
ISBN:	9798728234364

Hegel and Schelling: The Emptiness of Emptiness and the Love of the Divine.
Gleason, Sean B.

Hegel and Schelling: The Emptiness of Emptiness and the Love of the Divine. - Ann Arbor : ProQuest Dissertations & Theses, 2021 - 242 p.

Source: Dissertations Abstracts International, Volume: 82-11, Section: A.

Thesis (Ph.D.)--University of South Florida, 2021.

This item must not be sold to any third party vendors.

In this dissertation, I argue that, all appearances to the contrary, Hegel does not attempt to achieve a complete systematization of reason in a self-reflexive sense in his system of philosophy. Quite the opposite, I maintain that the absolute Idea is the actuality of the self-transcendence of the divine. Along these lines, I argue (in agreement with Slavoj Zizek) that the absolute "Idea" is non-total and incomplete; in this sense, Hegel is neither a modern thinker nor a post-modern thinker, but rather he presents a version of thinking that is both modern and post-modern, while neither merely one nor the other considered alone.Subsequently, I argue that both Hegel's (of his Science of Logic) and Schelling's (of his Weltalter) positions on the beginning are metaphysically consistent. I demonstrate the deep connections between the two works by delving into the beginning of Hegel's Science of Logic and how it compares to the beginning of Schelling's Weltalter. In these two works, both thinkers overcome a strict dichotomy between materialism and idealism.Finally, I argue that both Hegel and Schelling state that philosophy begins as the self-transcendence of the Absolute, which they understand as the actuality of divine freedom. I agree with Zizek's contention that Hegel and Schelling both posit similar contours with regard to the overall metaphysical movement (the two thinkers both contend that Absolute Spirit commits itself to self-sacrifice, for instance). However, my argument is novel insofar as I argue that Schelling's account is more comprehensive, since he provides a direct (and explicit) response to the question of why the movement occurs in the first place: for the purpose of the divine's revelation of itself as love qua freedom.

ISBN: 9798728234364Subjects--Topical Terms:

2079698
Philosophy of religion.
Subjects--Index Terms:

Dialectical materialism

Hegel and Schelling: The Emptiness of Emptiness and the Love of the Divine.
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520 $a In this dissertation, I argue that, all appearances to the contrary, Hegel does not attempt to achieve a complete systematization of reason in a self-reflexive sense in his system of philosophy. Quite the opposite, I maintain that the absolute Idea is the actuality of the self-transcendence of the divine. Along these lines, I argue (in agreement with Slavoj Zizek) that the absolute "Idea" is non-total and incomplete; in this sense, Hegel is neither a modern thinker nor a post-modern thinker, but rather he presents a version of thinking that is both modern and post-modern, while neither merely one nor the other considered alone.Subsequently, I argue that both Hegel's (of his Science of Logic) and Schelling's (of his Weltalter) positions on the beginning are metaphysically consistent. I demonstrate the deep connections between the two works by delving into the beginning of Hegel's Science of Logic and how it compares to the beginning of Schelling's Weltalter. In these two works, both thinkers overcome a strict dichotomy between materialism and idealism.Finally, I argue that both Hegel and Schelling state that philosophy begins as the self-transcendence of the Absolute, which they understand as the actuality of divine freedom. I agree with Zizek's contention that Hegel and Schelling both posit similar contours with regard to the overall metaphysical movement (the two thinkers both contend that Absolute Spirit commits itself to self-sacrifice, for instance). However, my argument is novel insofar as I argue that Schelling's account is more comprehensive, since he provides a direct (and explicit) response to the question of why the movement occurs in the first place: for the purpose of the divine's revelation of itself as love qua freedom.
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