Hegel 's Views On Religion

John Locke and Thomas Hobbes are one of the most influential and famous philosophers who both had similar theories but had different conclusions. The two philosophers wrote a discourse “life in the state of nature” and argued about the government. They both had made important and logical contributions to modern philosophy and opened up political thoughts which have impacted our world today. During the seventeenth century the thought of political philosophy became a big topic. John Locke and Thomas Hobbes both started questioning the political philosophy and had had different views and reasoning towards human beings. Both Hobbes and Locke had logical and reasonable theories in which they had opposed to one another. Although each philosopher

Often times in our society we take one another for granted and treat each other with cruelty. Some of the times our best communication with one another is constant war, fights, and brutality to one another. Religion on the other gives us the opportunity to set aside our differences and come together as one. In order to do that we must believe religion works and set all concerns to the god or gods. Religions have become beneficial because it make things certain but also to put our uncertainty to the superior. Which means god will provide. Another way you or others can see this being affective is putting trust in the god and god’s. Back in the Early Middle Ages moving to the Dark Middle Ages, life was brutal and not choosing what religion you belong to makes it even harder for the individual. You had to believe and set aside your difference with religion.

Thomas Hobbes and john Locke were both enlightment philosophers who use the state of nature as a formula in political philosophy. Both Locke and Hobbes had tried to influence by their sociopolitical background, “to expose the man as he was before the advent of the social life” (). Locke and Hobbes addressed man’s relation to the society around him; however, they came to different conclusions regarding the nature of human government.

Hegel's philosophy of History, on of the greatest in the philosophy cannon, is the great philosophers greatest body of work. The philosophy of History is based on such ideals as the idea that Reason rules history. George Hegel used Immanuel Kant's system of

One of his most important views and one of the most well know and still followed by the government is the separation of powers sating that one branch cannot have all the power. The three branches are judicial, Legislative and the Executive branch being used in our government today. This was done through the system of checks and balances giving each branch the power o over right if any of them commit and injustice. Another influence left behind by Locke is that all humans need basic rights the once we are naturally born with such as life, liberty, property and the pursuit of happies. Hobbes impact of his philosophy was seen in the Declaration of Independence and the Constitution. Hobbes believed that all men deserved equality, he writes about not once single person must have more than another providing a foundation of equality in government. Yet this view help create the fourteen amendment, stopping any issue that denied a person under the

German philosophers Georg Wilhelm Friedrich Hegel (1770 – 1831) and Friedrich Nietzsche (1844 - 1900) have traditionally been viewed as polar opposites in terms of their philosophy. Hegel has been dubbed an idealist and a systematic philosopher who identified various different types of History, theoretical entities and concepts. Nietzsche, on the other hand, is seen to be a counter-Enlightenment and counter-systematic philosopher who penned the well-known text, ‘Genealogy of Morals’. In this essay, I aim to bring to light the underlying similarities between the two thinkers that have previously been overlooked, as well as to identify the differences in Hegel and Nietzsche’s ideologies and presuppositions.

Now that one has discussed what it is Schleiermacher understands religion is and why he values it as a whole, one can consider why he values Christianity specifically. Schleiermacher values Christianity as a form of religion because the heart of Christianity is transcendence, wanting us all to be individual from the world. “The original intuition of Christianity is more glorious, more sublime, more worthy of adult humanity, more deeply penetrating into the spirit of systematic religion, and extending farther over the whole universe” (Schleiermacher, 1799, p115) meaning that

Firstly, he argues that the "Care of Souls" cannot be entrusted to a Magistrate more than any other man.  People are individually responsible for their own salvation, and no man has been given a natural authority over another man's salvation.  After all, according to the dominant religious traditions, all men are equal in the eyes of God.  Even in the absence of natural authority, one cannot even confer an artificial authority to a Magistrate.  Why?  Because salvation is an individual responsibility.  But what if the Magistrate were to enact a law contrary to religious belief?  In such a case, civil obedience would mean hypocrisy - and this would be immoral.  One must never be made to choose between religion and state.  Secondly, the Magistracy wields only an outward force, whereas true salvation lies in one's inward resolve.  He writes:  "Such is the nature of the Understanding, that it cannot be compell'd [sic] to the belief of any thing by outward force."2  Moreover, enjoining righteousness is not the monopoly of the Magistracy; it is a right belonging to all people.  Thirdly, Locke argues that with so much disparity between religious opinions, all states would be in conflict.  In such cases, he argues:

Hegel’s critique of Kant’s philosophy is quite prevalent throughout the unfolding of Hegel’s own dialectical philosophy. Several of Hegel’s critiques of Kant’s work can especially be seen in one of his earlier works, “The Phenomenology of Spirit.” This is particularly established once Hegel begins to undertake the developing of Spirit within his Phenomenology. Here, Hegel makes several attacks on Kantian philosophy principles, and at some of the foundations of Kant’s use of pure reason in philosophy. There are several passages within the section where Hegel gives criticism of Kant’s work; critiques that strike at the very heart of what Hegel himself is trying to elucidate through his own dialectic, while discounting one of the greatest German philosophers.

Very well said, and I agree with Hegel influencing the communism ideology, everyone playing into the grand scale of history, however, God deserves that credit for glory. Some people have that ego or pride that drives them to believe or chase world domination, for greed, lust, or vengeance, and seems like this philosophers ideology fit in molding mass amounts of people into supporting the greater good notion. Or, creating nations of self-imposed living gods, demanding obedience and personal freedoms. In other words, you have the group of sheep who are lead by one wolf, and the wolves leading. The sheep never oppose or question because of fear, and the wolves believe they are the most high.

In this passage from Hegel he is saying that freedom is terribly misunderstood in it's formal subjective sense, and has been far removed from its essential purpose and goals. People think they should be able to do whatever they want and that is what freedom is, and that anything limiting there desires, impulses , and passions is a limit of there freedom. Hegel is saying this is not true, but these limitations are simply the condition from which they must free themselves from, and that society and the government are where freedom is actualized.

George Hegel introduced to the world to the theory of ideas, known as the Hegelian dialectic, and it is quite astonishing as it contemplates and assesses contradicting ideas and ultimately generates a new idea. Hegel believes that all human ideas (thesis) are often in heated confrontations with their similar counterparts (antithesis), in which both may be equally feasible for a society. Hegel believes that these issues must be resolved through the synthesis of a new idea.

As presented in the Phenomenology of Spirit, the aim of Life is to free itself from confinement "in-itself" and to become "for-itself." Not only does Hegel place this unfolding of Life at the very beginning of the dialectical development of self-consciousness, but he characterizes self-consciousness itself as a form of Life and points to the advancement of self-consciousness in the Master/Slave dialectic as the development of Life becoming "for-itself." This paper seeks to delineate this often overlooked thread of dialectical insight as it unfolds in the Master/Slave dialectic. Hegel articulates a vision of the place of human self-consciousness in the process of Life as a whole and throws light on the role of death as an essential

Hegel’s political views rejected the ideas of individualism and placed the Nation-State at the absolute and supreme authority. He believed that a person’s primary duty was to serve the Nation-State by participating in its culture, politics, and religion.

God is absolute mind, God is the totality of human thinking and through spirit God is becoming aware of its own self-consciousness to reach even higher levels of consciousness. This is the notion of absolute mind according to Hegel, he mentions that during this process of absolute mind of becoming aware of itself. Human history tends to be a “Slaughter-bench” (Hegel 71), reason being because diversity is trying to figure itself out. As seen in his dialectics, patterns which dictates even the absolute spirit, there are two dialectics that he mentions, the ethical and political dialectics. These dialectics contains a thesis which is the original definition of something, an antithesis which is contrary to the thesis. Finally, those two are synthesized to become one, a better solution. For example, the political dialectics has a thesis of containing of the family life, which relates to