Hegel S Political Theology

This study begins with an examination of Milan Kundera's concept of 'kitsch', which is defined and investigated in his novel The Unbearable Lightness of Being. The author here describes this concept as 'the cliché which bonds the crowd together - the means by which the thought control of the hierarchy or peer group is dressed up, internalised, and rendered seductive'. Dr Shanks relates kitsch and its dangers to the thought of Hegel, whom he regards as a religious reformer wrestling with the issue at the deepest level. What, he asks, is required to rescue the Christian gospel from its pervasive corruption, which takes the form either of ecclesiastical authoritarianism, or else a privatized, 'atomistic' spirituality? The author shows Hegel's answer to be twofold. It involves, on the one hand, a decisive theological re-evaluation of the secular political realm; and on the other, a philosophical clarification of the inner truth of the Incarnation - a strictly 'inclusive' christology. This book sets out to show the centrality of such a practical concern to Hegel's systematic theoretical enterprise as a whole.

Hegel's philosophy of religion contains an implicit political theology. When viewed in connection with his wider work on subjectivity, history and politics, this political theology is a resource for apocalyptic thinking. In a world of climate change, inequality, oppressive gender roles and racism, Hegel can be used to theorise the hope found in the end of that world. Histories of apocalyptic thinking draw a line connecting the medieval prophet Joachim of Fiore and Marx. This line passes through Hegel, who transforms the relationship between philosophy and theology by philosophically employing theological concepts to critique the world. Jacob Taubes provides an example of this Hegelian political theology, weaving Christianity, Judaism and philosophy to develop an apocalypticism that is not invested in the world. Taubes awaits the end of the world knowing that apocalyptic destruction is also a form of creation. Catherine Malabou discusses this relationship between destruction and creation in terms of plasticity. Using plasticity to reformulate apocalypticism allows for a form of apocalyptic thinking that is immanent and materialist. Together Hegel, Taubes and Malabou provide the resources for thinking about why the world should end. The resulting apocalyptic pessimism is not passive, but requires an active refusal of the world.

Here, 13 major scholars reassess the place of Hegel in contemporary theory and the philosophy of religion. The contributors focus not only on Hegelian analysis but also on the transformative value of his thought in relation to our current 'turn to religion'.

The Politics of Salvation takes a radical stance: it focuses on the significance of the state in the Hegelian system when it is viewed as inspired and motivated by the Christian notion of God. The book thus makes connections between Hegel's political philosophy and his explicit appropriation of Christianity's incarnational mode of thinking. In unfolding the implications of this position, Lakeland shows how Hegel's thought can offer the basis for a non-dualistic account of the human being as religious and political. This conjunction allows for a theology which sees politics as the arena of salvation providing a practical religious outlook relevant to the contemporary world and, in particular, to the commitments of Latin America's liberation theology. The author writes: "If Hegel can be understood (as he frequently expressed himself) as expressing conceptually in speculative philosophy what religion expresses in the form of image and representation, then the covenantal demands of justice and freedom from oppression, the Christian struggle for a free and authentic humanity, and Christian hope in the kingdom of God, will all find their counterpart in the Hegelian system." Thus this Hegelian political theology can "illuminate the connections between the expectation of salvation and the struggle for liberation."

Although scholars have written extensively on Hegel's treatment of religion and politics separately, much less has been written about the connections between the two in his thought. Religion in Hegel's philosophy occupies a difficult position relative to politics, existing both within the ethical and historical reality of the state and at the same time maintaining an absolute, transcendent identity. In addition, Hegel's views on the relationship between the two were often revised and refined over time in both his written works and his lectures. His thinking on the subject, however, provides a fascinating look at an element of his practical philosophy that was as controversial in his time as it is in ours. This book highlights various approaches to this intersection in Hegel's thought and evaluates its relevance to contemporary problems, considering issues such as religious pluralism and tolerance, conflicts between Islam and Christianity, and tensions between the secular and religious state.

Critical essays on Hegel’s views concerning the relationship between religion and politics. Although scholars have written extensively on Hegel’s treatment of religion and politics separately, much less has been written about the connections between the two in his thought. Religion in Hegel’s philosophy occupies a difficult position relative to politics, existing both within the ethical and historical reality of the state and at the same time maintaining an absolute, transcendent identity. In addition, Hegel’s views on the relationship between the two were often revised and refined over time in both his written works and his lectures. His thinking on the subject, however, provides a fascinating look at an element of his practical philosophy that was as controversial in his time as it is in ours. This book highlights various approaches to this intersection in Hegel’s thought and evaluates its relevance to contemporary problems, considering issues such as religious pluralism and tolerance, conflicts between Islam and Christianity, and tensions between the secular and religious state.

This collection brings together prominent thinkers from numerous disciplines to address the legacy of Gillian Rose for political theology today. Rose's work is notorious for its eclectic range, difficult style, and iconoclastic defiance of the conventions of postmodern critical theory. The theologians, religious scholars, ethicists, and theorists in this collection discuss Rose's relationship to such topics as the Frankfurt School, social theory, feminism, literature, law, Hegel, Kant, and psychoanalysis. They situate her work within the wider context of political theology, as it is understood in religious studies and continental philosophy. Though attentive to the theoretical issues raised by Rose's work, these essays are also engage the role that work may play in political action today, examining issues such as refugee immigration in Europe, the rise of nationalism, and anticapitalist political organizing. The collection is a vital contribution to the rising body of literature on Rose and her importance to political philosophy, ethics, and theology, but it will also serve as an important orienting guide for readers new to Rose's work and its demanding style.

Saitya Brata Das argues that in Kierkegaard's work we find a radical eschatological critique, not only of the liberal-humanist pathos of modernity but also the political theology of Carl Schmitt, that seeks to legitimise the sovereign power of the state by an appeal to a divine or theological foundation. Relating Kierkegaard's notion of 'Christianity without Christendom' to the Schellingian eschatological critique of sovereignty, he shows how Schelling's insistence on the eschatological difference between religion and politics is transformed and further intensified in Kierkegaard's critique of historical reason. Such an exception without sovereignty, Das argues, is the very task of our contemporary time.