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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How can the physique and Blood of Christ, with no ever leaving heaven, emerge as relatively current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians suggestion the reply needed to be "transubstantiation. "
Acclaimed thinker, Marilyn McCord Adams, investigates those later medieval theories of the Eucharist, targeting the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with a few connection with Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and combine this theological datum provoked them to make major revisions in Aristotelian philosophical theories concerning the metaphysical constitution and site of our bodies, ameliorations among substance and injuries, causality and causal powers, and basic kinds of swap. environment those advancements within the theological context that gave upward thrust to the query attracts realization to their understandings of the sacraments and their objective, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical adjustments have been often no longer advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what quite often and of course occurs.
Born in Saxony in 1096, Hugh turned an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his lifestyles, finally changing into the pinnacle of the college there. His writings hide the complete variety of arts and sacred technology taught in his day. Paul Rorem deals a easy advent to Hugh's theology, via a finished survey of his works.
This selection of essays, written among 1975 and 1987, covers issues together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and soreness, ecclesiology, and the so-called theistic proofs. the sooner writings relect the author's education as a thinker within the Anglo-Aamerican analytic culture.
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Additional resources for Transcending Subjects: Augustine, Hegel, and Theology
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.