Georg Wilhelm Frederic Hegel
The system of sensuousness (self-consciousness)
under the influence of the system of seduction, deception, and manipulation, (human reasoning)
negating the system of righteousness (consciousness of God).
(Reasoning liberating sensuousness from righteousness, negating righteousness)
(Self 'justification' liberating the flesh from Godly restraint, negating faith in God)
(source: website marxists.org)
I had no idea how much Hegel hated God and His righteousness (obedience to the Father's commands and rules and faith in His facts and truth, which only Jesus Christ fulfilled, imputing His righteousness to those of faith in Him, 'redeeming' man from His Father's wrath [judgment and damnation] upon them for their disobedience, 'reconciling' them to His Father—the Father chastens those children who are His, who have faith in Him and do His will, casting out, i.e., pouring his wrath on the children of disobedience, who reject, i.e., question and challenge His authority—while "Reasoning," aufheben, dialectic "reasoning," "redeems" man from the Father and His authority, "reconciling" him to the world only, instead, dying in his sins) until I recently reviewed his writings. In his naivety of the true gospel (like all philosophers, viewing all things spiritual through human eyes), he pours contempt upon the bride of Christ. Freedom, for Hegel, as in all philosophy is not only freedom from the Father's authority, i.e., from restraint but also freedom for man to be carnal, of the world only, without Godly restraint. None of my Christian professors ever exposed his blatant derision of the Holy Word of God, of which all his works were set out to annihilate via. 'human reasoning' ala Immanuel Kant. Hegel rejected the deceitfulness and wickedness of man's heart, as Aristotle, establishing human passion as being neither evil nor good, only man desiring to become at-one-with himself and with nature, creating a world of peace (man in harmony with himself and with nature) and affirmation (man approving of man in his carnal natural state) becoming good in the process. Karl Marx and Sigmund Freud simply put Hegel's hate of righteousness (the Father's authority) into social action (praxis), negating the Father and His authority in man's thoughts and actions (theory and practice), not only in all of society (Marx) but in the individual himself (Freud) as well.
"Contemporary social science, especially in America, bears the impact of Hegelian thinking to an extraordinary degree. Cultural anthropology and social psychology, especially of the psychoanalytic and Gestalt variety, and much of present day sociology… are more Hegelian than they would like to admit, or do acknowledge." (Carl Friedrich The Philosophy of Hegel, 1953)
"In common with Empiricism the Critical Philosophy assumes that experience affords the one sole foundation for cognitions; which however it does not allow to rank as truths, but only as knowledge of phenomena." "The Critical theory starts originally from the distinction of elements presented in the analysis of experience, viz. the matter of sense, and its universal relations." G W F Hegel (1817/30) from The Shorter Logic The Critical Philosophy [Source: From "Hegel's Logic", translated by William Wallace, with Foreword by J N Findlay, Clarendon Press 1975. First published 1873.]
"'Positivity' for Hegel meant given by authority, handed down and accepted as fact, as opposed to 'Subjective,' by which he meant a religion which came from people's hearts, because it grew out of how they lived. At this time, as throughout his life, Hegel idealised life in the ancient Greek polois, and he saw the whole period from the downfall of antiquity up to his own time, a period dominated by Christianity, as a period of despotism and unfreedom. This was because Christianity focused on people's individual concerns, rather than the good of the whole community. One result of this was growing inequality. He hoped that the French Revolution would be a harbinger of a renewal of democratic ideals, reaffirming individuality within a genuinely republican ethos." Andy Blunden remarking on Hegel's early writing The Positivity of the Christian Religion, 1795
In this work Hegel sets out to answer the question "What is human nature in its purity?" He wrote, concerning the Christian faith and its influence upon nature (positivism)―rather than nature's influence upon it (which he adjured): "the problem of showing religion's appropriateness to nature .... is the question about the truth of religion in abstraction from the manners and characteristics of the nations and epochs which believed it .... the answer to this question is that religion is empty superstition, deception, and stupidity." The issue was not religion but rather "the way in which the religion is conceived," Is religion a product of nature ('reasonable,' natural) and therefore in agreement with nature (requiring sight), or is it not of nature ('irrational,' i.e. "positive") and therefore antithetical to nature (requiring faith). The latter he derides, i.e. disdains.
"A positive religion is contrasted with natural religion, and this presupposes that there is only one natural religion, since human nature Is one and single, while there may be many positive religions. It is clear from this very contrast that a positive religion is a contranatural or a supernatural one, containing concepts and information transcending understanding and reason and requiring feelings and actions which would not come naturally to men: the feelings are forcibly and mechanically stimulated, the actions are done to order or from obedience without any spontaneous interest." " Any doctrine, any precept, is capable of becoming positive, since anything can be proclaimed in a forcible way with a suppression of freedom."
"... the aim of this essay is to examine (a) whether in the first beginnings of the Christian faith, in the manner of its origin on Jesus' lips and in his life, there were circumstances which might provide a direct inducement to positivity, so that mere accidents were taken to be things of eternal validity., and (b) whether the Christian religion as a whole was founded on an accident of this kind, a thesis which would be rejected by a reasonable man and repelled by a free one."
"This view of the relation between man and the Christian religion ... rests on the surely beautiful presupposition that everything high, noble, and good in man is divine, that it comes from God and is his spirit, issuing from himself." "But this view becomes glaringly positive if human nature is absolutely severed from the divine, if no mediation between the two is conceded except in one isolated individual, if all man's consciousness of the good and the divine is degraded to the dull and killing belief in a superior Being altogether alien to man." Hegel, The Positivity of the Christian Religion; Part III: Revised form of Sections 1-4 of Part I [Written: in 1795 (aged 25) while a private tutor in Berne, Switzerland; Source: Early Theological Writings, pp. 67-181, University of Pennsylvania Press, 1971, excluding all notes; Translated: by T. M. Knox, 1947; First Published: Chicago University Press 1948; Copyright: reproduced here under "Fair Use" provisions; Transcribed: by Andy Blunden, May 2007.]
Underlines added for emphasis to expose Hegel's contempt for righteousness, righteousness which can only be found in Christ, His righteousness being the only means in restoring man to right relationship to God the Father.
"What in our Holy Scriptures is properly history, like the greater part of the Old Testament, and is not something, like the New Testament, which it is strictly our duty to believe, is precisely what may become a content of the popular Imagination; but it is so alien to our customs, to our polity, to the culture attained by our mental and physical powers that that we can hardly make contact with it at any point except at the occasional references to universal human nature which it contains." "The chief utility of these stories [scriptures] to a pious man (because he is now occupied with ideas about God).... the so-called holy passions such as a misconceived holy zeal for God's glory, a pious pride and conceit, and a lethargical submission to God." "The supplanting of paganism by Christianity is one of those remarkable revolutions whose causes the thoughtful historian must labor to discover." "How could the faith in the gods have been reft from the web of human life with which it had been interwoven by a thousand threads?" " But how strong must the counterweight have been to overcome the power of a psychical habit ..."
"But anyone who has made the simple observation that the heathen too had intellects, and that in everything great, beautiful, noble, and free they are so far our superiors that we can hardly make them our examples but must rather look up to them as a different species at whose achievements we can only marvel;.... anyone who knows that in the expansion of Christianity use was made of anything and everything rather than reason and intellect," "As free men the Greeks and Romans obeyed laws laid down by themselves.... In public as in private and domestic life, every individual was a free man, one who lived by his own laws."
"... men looked to him [God] for every good impulse, every better purpose and decision. These were regarded as his work, not in the sense in which the Stoics ascribed every good thing to the deity because they thought of their souls as sparks of the divine or as generated by God, but as the work of a being outside us in whom we have no part, a being foreign to us with whom we have nothing in common." "While the Manichacans seemed to allow the evil principle an undivided dominion in the realm of nature, orthodox theology took this doctrine as a dishonor to God's majesty and vindicated God's mastery of most of nature."
"Christians know through God's self-revelation that he is the supreme Lord, Lord of heaven and the whole earth, of nature, both organic and inorganic, Lord too of the world of mind and spirit." "A free man could share neither the zeal nor the sympathy; as a free man, living among others equally free, he would grant no one a right to try to change and improve him or to interfere with his moral principles, nor would he presume to dispute the right of others to be what they are and what they wish, whether good or bad."
"Piety and sin are two concepts which in our sense of the words the Greeks lacked;.... 'How would you prove the divine origin of a command or a prohibition'? he could not have called on any historical fact for his answer, but only on the feelings of his own heart and the agreement of all good men."
"An event whose condition is supposed to have been its condition only on one single occasion, or a reported observation which can~ not possibly be lifted into the sphere of our experience, is absolutely unthinkable by the understanding, and decisions In matters of experience are made in a court where the understanding is the sole judge." "Defenders of miracles turn to reason ... They turn to the sense of reason's impotence and kindle the flames of imagination. Reason, now helpless, can offer no resistance.... It is with this mood that the belief in miracles stands or falls." Hegel, The Positivity of the Christian Religion; PART II. Materials for a Continuation of Part I [Written: in 1795 (aged 25) while a private tutor in Berne, Switzerland; Source: Early Theological Writings, pp. 67-181, University of Pennsylvania Press, 1971, excluding all notes; Translated: by T. M. Knox, 1947; First Published: Chicago University Press 1948; Copyright: reproduced here under "Fair Use" provisions; Transcribed: by Andy Blunden, May 2007.]
"By one group of our contemporaries [Hegel is of this group], whose learning, clarity of reasoning. and good intentions entitle them to great respect, this method is regarded as a beneficent "Illumination" which leads mankind toward its goal, toward truth and virtue." " By another group, which is respectable on the strength of the same learning and equally well-meaning aims, and which in addition has the support of governments and the wisdom of centuries, this method is decried as downright degeneracy."
"I remark here that the general principle to be laid down as a foundation for all judgments on the varying modifications, forms, and spirit of the Christian religion is this – that the aim and essence of all true religion, our religion included, is human morality, and that all the more detailed doctrines of Christianity, all means of propagating them, and all its obligations (whether obligations to believe or obligations to perform actions in themselves otherwise arbitrary) have their worth and their sanctity appraised according to their close or distant connection with that aim." By "human morality" Hegel means only that "morality which has meaning to all men, i.e. can be understood by all men, i.e. of, by, and for nature only, i.e. augmenting pleasure and attenuation pain.
".... we shall in the main touch only on those features in the religion of Jesus which led to its becoming positive, i.e., to its becoming either such that it was postulated, but not by reason, and was even in conflict with reason, or else such that it required belief on authority alone, even if it did accord with reason." emphasis added Hegel, The Positivity of the Christian Religion; Part I. How Christianity became the Positive Religion of a Church [Written: in 1795 (aged 25) while a private tutor in Berne, Switzerland; Source: Early Theological Writings, pp. 67-181, University of Pennsylvania Press, 1971, excluding all notes; Translated: by T. M. Knox, 1947; First Published: Chicago University Press 1948; Copyright: reproduced here under "Fair Use" provisions; Transcribed: by Andy Blunden, May 2007.]
I would suggest getting the work above and reading the story telling, fabrications and assumptions of Jesus life as told by Hegel (humanizing Jesus) if you want a clearer understanding of Hegel's contempt for righteousness. Example: "Jesus had the pain of seeing the complete failure of his zealous attempt to introduce freedom and morality into the religious life of his people, and the very ambiguous and incomplete effect even of his efforts to kindle higher hopes and a better faith at least in those few men with whom he was more intimately associated and whom he sought to shape for their own good and the support of his enterprise." "For our part, what we have to say about any of these things which have to be regarded as superstition is that it does not belong to the religion of Jesus." "Anything in his utterances which smacks of superstition, e.g., the dominion of evil spirits over men, is decried by some people as horribly senseless, while others are forced to redeem it by using the concepts of 'accommodation' to 'contemporary ideas,' etc." Hegel, The Positivity of the Christian Religion; Part III: Revised form of Sections 1-4 of Part I [Written: in 1795 (aged 25) while a private tutor in Berne, Switzerland; Source: Early Theological Writings, pp. 67-181, University of Pennsylvania Press, 1971, excluding all notes; Translated: by T. M. Knox, 1947; First Published: Chicago University Press 1948; Copyright: reproduced here under "Fair Use" provisions; Transcribed: by Andy Blunden, May 2007.]
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