Von dem Buch New Hegelian Essays : Seid Umschlungen Millionen haben wir 2 gleiche oder sehr ähnliche Ausgaben identifiziert!
Falls Sie nur an einem bestimmten Exempar interessiert sind, können Sie aus der folgenden Liste jenes wählen, an dem Sie interessiert sind:
100%: Stephen Theron: New Hegelian Essays : Seid Umschlungen Millionen (ISBN: 9781443838443) 2012, in Englisch, Taschenbuch.Nur diese Ausgabe anzeigen…
100%: Theron, Stephen: New Hegelian Essays: Seid Umschlungen Millionen (Hardback) (ISBN: 9781443837545) 2012, Cambridge Scholars Publishing, Vereinigtes Königreich Großbritannien und Nordirland, Erstausgabe, in Englisch, Broschiert.Nur diese Ausgabe anzeigen…
New Hegelian Essays : Seid Umschlungen Millionen - 13 Angebote vergleichen
| Preise | 2013 | 2016 | 2018 |
|---|---|---|---|
| Schnitt | € 64,07 | € 77,19 | € 71,89 |
| Nachfrage |
1
New Hegelian Essays : Seid Umschlungen Millionen
EN NW EB DLISBN: 9781443838443 bzw. 1443838446, in Englisch, Hachette Children's Group, neu, E-Book, elektronischer Download.
Lieferung aus: Vereinigtes Königreich Großbritannien und Nordirland, Despatched same working day before 3pm.
The essays here in fact form one essay, a connected whole demonstrating Hegel's overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel's dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion's mysteries in philosophical form. The next one sets forth Hegel's account of revelation. We then pause for general consideration of Hegel's absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author's earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject.After this there follows a kind of commentary upon Hegel's choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, "Signs and Sacraments" and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel's text, first that on "The Subjective Notion as Notion" and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, "The Philosophy of Spirit".Porphyry called the ancient Jews "a nation of philosophers". He saw them as something more than a religious sect. The claim here - Hegel's claim - is that Christians are called to the perfection of both religion and philosophy in a "wisdom that comes from above" as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of "mysticism", viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel's speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine "service"; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel's philosophy.
The essays here in fact form one essay, a connected whole demonstrating Hegel's overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel's dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion's mysteries in philosophical form. The next one sets forth Hegel's account of revelation. We then pause for general consideration of Hegel's absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author's earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject.After this there follows a kind of commentary upon Hegel's choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, "Signs and Sacraments" and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel's text, first that on "The Subjective Notion as Notion" and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, "The Philosophy of Spirit".Porphyry called the ancient Jews "a nation of philosophers". He saw them as something more than a religious sect. The claim here - Hegel's claim - is that Christians are called to the perfection of both religion and philosophy in a "wisdom that comes from above" as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of "mysticism", viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel's speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine "service"; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel's philosophy.
2
New Hegelian Essays: Seid Umschlungen Millionen (2012)
EN HC NW FEISBN: 9781443837545 bzw. 1443837547, in Englisch, 335 Seiten, Cambridge Scholars Publishing, gebundenes Buch, neu, Erstausgabe.
Lieferung aus: Vereinigte Staaten von Amerika, Usually ships in 24 hours.
Von Händler/Antiquariat, Amazon.com.
The essays here in fact form one essay, a connected whole demonstrating Hegel s overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel s dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion s mysteries in philosophical form. The next one sets forth Hegel s account of revelation. We then pause for general consideration of Hegel s absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author s earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject. After this there follows a kind of commentary upon Hegel s choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, Signs and Sacraments and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel s text, first that on The Subjective Notion as Notion and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, The Philosophy of Spirit . Porphyry called the ancient Jews a nation of philosophers . He saw them as something more than a religious sect. The claim here Hegel s claim is that Christians are called to the perfection of both religion and philosophy in a wisdom that comes from above as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of mysticism , viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel s speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine service ; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel s philosophy. Hardcover, Ausgabe: 1st Unabridged, Format: Unabridged, Label: Cambridge Scholars Publishing, Cambridge Scholars Publishing, Produktgruppe: Book, Publiziert: 2012-05-01, Studio: Cambridge Scholars Publishing, Verkaufsrang: 4495670.
Von Händler/Antiquariat, Amazon.com.
The essays here in fact form one essay, a connected whole demonstrating Hegel s overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel s dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion s mysteries in philosophical form. The next one sets forth Hegel s account of revelation. We then pause for general consideration of Hegel s absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author s earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject. After this there follows a kind of commentary upon Hegel s choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, Signs and Sacraments and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel s text, first that on The Subjective Notion as Notion and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, The Philosophy of Spirit . Porphyry called the ancient Jews a nation of philosophers . He saw them as something more than a religious sect. The claim here Hegel s claim is that Christians are called to the perfection of both religion and philosophy in a wisdom that comes from above as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of mysticism , viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel s speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine service ; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel s philosophy. Hardcover, Ausgabe: 1st Unabridged, Format: Unabridged, Label: Cambridge Scholars Publishing, Cambridge Scholars Publishing, Produktgruppe: Book, Publiziert: 2012-05-01, Studio: Cambridge Scholars Publishing, Verkaufsrang: 4495670.
3
New Hegelian Essays: Seid Umschlungen Millionen (2012)
EN HC USISBN: 9781443837545 bzw. 1443837547, in Englisch, 335 Seiten, Cambridge Scholars Publishing, gebundenes Buch, gebraucht.
Lieferung aus: Vereinigte Staaten von Amerika, Usually ships in 6-10 business days, tatsächliche Versandkosten können abweichen.
Von Händler/Antiquariat, Chris's Bargains.
The essays here in fact form one essay, a connected whole demonstrating Hegel s overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel s dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion s mysteries in philosophical form. The next one sets forth Hegel s account of revelation. We then pause for general consideration of Hegel s absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author s earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject. After this there follows a kind of commentary upon Hegel s choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, Signs and Sacraments and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel s text, first that on The Subjective Notion as Notion and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, The Philosophy of Spirit . Porphyry called the ancient Jews a nation of philosophers . He saw them as something more than a religious sect. The claim here Hegel s claim is that Christians are called to the perfection of both religion and philosophy in a wisdom that comes from above as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of mysticism , viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel s speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine service ; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel s philosophy. Hardcover, Ausgabe: Unabridged edition, Format: Unabridged, Label: Cambridge Scholars Publishing, Cambridge Scholars Publishing, Produktgruppe: Book, Publiziert: 2012-05-01, Studio: Cambridge Scholars Publishing, Verkaufsrang: 7660339.
Von Händler/Antiquariat, Chris's Bargains.
The essays here in fact form one essay, a connected whole demonstrating Hegel s overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel s dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion s mysteries in philosophical form. The next one sets forth Hegel s account of revelation. We then pause for general consideration of Hegel s absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author s earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject. After this there follows a kind of commentary upon Hegel s choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, Signs and Sacraments and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel s text, first that on The Subjective Notion as Notion and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, The Philosophy of Spirit . Porphyry called the ancient Jews a nation of philosophers . He saw them as something more than a religious sect. The claim here Hegel s claim is that Christians are called to the perfection of both religion and philosophy in a wisdom that comes from above as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of mysticism , viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel s speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine service ; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel s philosophy. Hardcover, Ausgabe: Unabridged edition, Format: Unabridged, Label: Cambridge Scholars Publishing, Cambridge Scholars Publishing, Produktgruppe: Book, Publiziert: 2012-05-01, Studio: Cambridge Scholars Publishing, Verkaufsrang: 7660339.
4
New Hegelian Essays: Seid Umschlungen Millionen (2012)
EN HC NWISBN: 9781443837545 bzw. 1443837547, in Englisch, 335 Seiten, Cambridge Scholars Publishing, gebundenes Buch, neu.
Lieferung aus: Vereinigte Staaten von Amerika, Usually ships in 24 hours.
Von Händler/Antiquariat, Amazon.com.
The essays here in fact form one essay, a connected whole demonstrating Hegel s overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel s dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion s mysteries in philosophical form. The next one sets forth Hegel s account of revelation. We then pause for general consideration of Hegel s absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author s earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject. After this there follows a kind of commentary upon Hegel s choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, Signs and Sacraments and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel s text, first that on The Subjective Notion as Notion and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, The Philosophy of Spirit . Porphyry called the ancient Jews a nation of philosophers . He saw them as something more than a religious sect. The claim here Hegel s claim is that Christians are called to the perfection of both religion and philosophy in a wisdom that comes from above as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of mysticism , viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel s speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine service ; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel s philosophy. Hardcover, Ausgabe: Unabridged edition, Format: Unabridged, Label: Cambridge Scholars Publishing, Cambridge Scholars Publishing, Produktgruppe: Book, Publiziert: 2012-05-01, Studio: Cambridge Scholars Publishing, Verkaufsrang: 7660339.
Von Händler/Antiquariat, Amazon.com.
The essays here in fact form one essay, a connected whole demonstrating Hegel s overcoming of the traditional religious dualisms, thus enabling Christian doctrine to be inserted, by a leap in interpretation, into the metaphysical tradition. This is chiefly effected via the various internal contradictions, laid bare in Hegel s dialectical logic, in such pairs as natural and revealed, inside and outside, nature and grace, individual and universal. An overview of this is offered in the Preface. The first essay shows how religious apologetic cannot simply hold back from this deep penetration of religion s mysteries in philosophical form. The next one sets forth Hegel s account of revelation. We then pause for general consideration of Hegel s absolute idealism as the philosophical form. This leads to a comparison with Aristotelian-Thomistic epistemology. After that we change direction somewhat to investigate the driving desire behind such investigations; a little biographical colouring is called into play. Quite naturally a treatment follows of happiness in relation to rationality, continuous with the author s earlier treatments of the theme of happiness. This has now set the stage for a general comparison of theology and philosophy. Which of these is being exercised here? Grace in relation to nature follows naturally as the next subject. After this there follows a kind of commentary upon Hegel s choice of Being and his justification for taking Being as starting-point for his Science of Logic. We then pass to consider logical relations generally and in particular Identity, which leads naturally into rational treatment of Trinity in Unity and Unity in Trinity and, after that, Incarnation, Signs and Sacraments and some of the at first sight odder manifestations of piety, viewed now philosophically. This is followed by consideration of Religion in relation to both Philosophy and Freedom. To illuminate the vision yet more we end with commentaries upon Hegel s text, first that on The Subjective Notion as Notion and why it is called that, second upon his Introduction to the third part of his Encyclopaedia of the Philosophical Sciences, namely, The Philosophy of Spirit . Porphyry called the ancient Jews a nation of philosophers . He saw them as something more than a religious sect. The claim here Hegel s claim is that Christians are called to the perfection of both religion and philosophy in a wisdom that comes from above as perfecting the habit of faith. Religion, Hegel said, is for all men and women, and hence children; as it might seem, philosophy is not. Yet we have in most religions a tradition of mysticism , viewed either as an addition or, it is widely held, as the full accomplishment of the life of grace. Now there is more than an analogy between Hegel s speculative philosophy and speculative mysticism, just as one might say of Augustine, Anselm, Eckhart and a host of others. In harmony with this, Hegel claims that speculative reason corresponds with our most ordinary thought processes. Thus, there is no technical philosophical language. To read Hegel, therefore, he says himself, is to participate in a philosophical Gottesdienst or divine service ; one which as wholly spiritual bypasses the apparatus, it might seem, of Church and sacraments, whether or not these be deemed necessary. To this participation the text here presented invites, as sober presentation and not merely interpretation of Hegel s philosophy. Hardcover, Ausgabe: Unabridged edition, Format: Unabridged, Label: Cambridge Scholars Publishing, Cambridge Scholars Publishing, Produktgruppe: Book, Publiziert: 2012-05-01, Studio: Cambridge Scholars Publishing, Verkaufsrang: 7660339.
5
Symbolbild
New Hegelian Essays: Seid Umschlungen Millionen (2012)
EN USISBN: 9781443837545 bzw. 1443837547, in Englisch, Cambridge Scholars Publishing, Vereinigtes Königreich Großbritannien und Nordirland, gebraucht.
Lieferung aus: Vereinigte Staaten von Amerika, Versandkosten nach: AUT.
Von Händler/Antiquariat, Books Express.
2012-05-01. Good. Ships with Tracking Number! INTERNATIONAL WORLDWIDE Shipping available. May not contain Access Codes or Supplements. May be ex-library. Shipping & Handling by region. Buy with confidence, excellent customer service!
Von Händler/Antiquariat, Books Express.
2012-05-01. Good. Ships with Tracking Number! INTERNATIONAL WORLDWIDE Shipping available. May not contain Access Codes or Supplements. May be ex-library. Shipping & Handling by region. Buy with confidence, excellent customer service!
9
New Hegelian Essays: Seid Umschlungen Millionen (2012)
EN HC NW ABISBN: 9781443837545 bzw. 1443837547, in Englisch, 335 Seiten, Cambridge Scholars Publishing, gebundenes Buch, neu, Hörbuch.
Neu ab: £36.17 (5 Angebote)
Gebraucht ab: £62.98 (1 Angebote)
Zu den weiteren 6 Angeboten bei Amazon.co.uk
Lieferung aus: Vereinigtes Königreich Großbritannien und Nordirland, Usually dispatched within 24 hours.
Von Händler/Antiquariat, Amazon US.
Die Beschreibung dieses Angebotes ist von geringer Qualität oder in einer Fremdsprache. Trotzdem anzeigen
Von Händler/Antiquariat, Amazon US.
Die Beschreibung dieses Angebotes ist von geringer Qualität oder in einer Fremdsprache. Trotzdem anzeigen
10
New Hegelian Essays: Seid Umschlungen Millionen (2012)
EN HC US ABISBN: 9781443837545 bzw. 1443837547, in Englisch, 335 Seiten, Cambridge Scholars Publishing, gebundenes Buch, gebraucht, Hörbuch.
Neu ab: £36.17 (5 Angebote)
Gebraucht ab: £62.98 (1 Angebote)
Zu den weiteren 6 Angeboten bei Amazon.co.uk
Lieferung aus: Vereinigtes Königreich Großbritannien und Nordirland, Usually dispatched within 2-3 business days, zzgl. Versandkosten (wenn der Anbieter in Ihr Land liefert).
Von Händler/Antiquariat, dist_2318_44.
Die Beschreibung dieses Angebotes ist von geringer Qualität oder in einer Fremdsprache. Trotzdem anzeigen
Von Händler/Antiquariat, dist_2318_44.
Die Beschreibung dieses Angebotes ist von geringer Qualität oder in einer Fremdsprache. Trotzdem anzeigen
Lade…