By W. T. Jones, Robert J. Fogelin
Learning the philosophy of the 20 th century is an issue of being surrounded by way of timber to such an quantity that it really is tricky to make out the form of the woods as a complete. however, regardless of all of the range of activities and colleges into which they're divided, we will be able to nonetheless make out that philosophy in our instances has a land of solidarity. within the first position, on the grounds that philosophy by no means develops in a vacuum yet is a part of the continued tradition, all of the a number of colleges of twentieth-century philosophy have, because it have been, a twentieth-century glance. This special glance effects from the truth that all twentieth-century philosophers, even though a lot they range philosophically, are resonating with and responding to the deep issues of the society of which they're a part—its ambivalence towards technological know-how, its preoccupation with language, its fear over awareness, and its lack of confidence...
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Extra info for A History of Western Philosophy: The Twentieth Century to Quine and Derrida, Volume V
The essay we are now considering, however, abandons the Kantian standpoint in favour of one that discovers the spring of Christ's religion in an all-reconciling because wholly self-sacrificing love - a sublime 20 The Early Theological Writings ideal, taken in itself, but one doomed to failure because entailing in the end only flight from the world and abnegation of the forms in which alone life can be affirmed and its potentialities actualised. In fact Hegel's mind in this matter was still determined by his ideal of a Volksrel£gion as typically embodied in the ancient Greek city-state.
Action can be outwardly identified, assessed and regulated, but The Early Theological Writings 21 personal conviction is much less easily determinable and in any case has proved itself a fruitful cause of sectarian divisions. But need a national religion be embodied only in a single institution? Should it not be able to contain a diversity of sects within itself? Hence the problem resolves itself into that of church and state. Jesus admittedly had no such relationship in mind, but the consequence was that his followers set up a kind of state within a state, a self-contained corporate whole, save that it was wanting in the intrinsic authority with powers also of compulsion which the state itself possesses.
He is the centre which gives life and quickening to all things, and which animates and preserves in existence every form of being. It is through religion that man places himself in relation to this centre, upon which all other relations concentrate, . . and is elevated to the realm of the highest freedom - one which is its own end and aim .... All nations know that it is in their religious consciousness that they possess the truth, and always they have regarded religion as constituting their true dignity and the Sabbath of their life.
A History of Western Philosophy: The Twentieth Century to Quine and Derrida, Volume V by W. T. Jones, Robert J. Fogelin