By Geoffrey Holsclaw

Transcending matters: Augustine, Hegel and Theology engages the seminal figures of Hegel and Augustine round the subject of subjectivity, with attention towards the theology and politics of freedom. 

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Because of this need for achievement individuals are neither liberal autono­ mous agents nor communitarian instances of society, as this would lapse into essentialist or teleological renderings of humanity. Neither the ­individual nor society can become the sole basis for deducing the other, but rather the individual and society are both considered as rational achievements occurring together. 29 How is this accomplished? Hegel’s account of the struggle for recognition attempts to fill out this process of achieved social norms.

21 Pippin, Hegel’s Practical Philosophy, 46. 22 Pippin, Hegel’s Practical Philosophy, 61. 23 Pippin, Hegel’s Practical Philosophy, 51. In this Pippin agrees with Taylor’s interpre­ tation of human nature for Hegel, but not Taylor’s application of this to Geist. 24 Pippin, Hegel’s Practical Philosophy, 52. 25 Pippin, Hegel’s Practical Philosophy, 54. 26 Pippin, Hegel’s Practical Philosophy, 42. 27 Pippin, Hegel’s Practical Philosophy, 61. 28 Pippin, Hegel’s Practical Philosophy, 112. 29 Pippin, Hegel’s Practical Philosophy, 195.

The focus in this sec­ tion will be on Pippin’s reading of Hegel’s practical philosophy as an 20 Transcending Subjects extension of Kant’s critical project. For Pippin, Hegel reinterprets Kantian freedom as social self‐legislation, historically achieved through practices and institutions, resulting in mutual recognition as inter‐ subjective institutional relatedness. Kantian self‐legislation The problem of freedom within modernity often comes down to attempts to reconcile the individual and society.

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