As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy.

A new translation directly from the original manuscript of Hegel's "Faith and knowledge or the reflective philosophy of subjectivity in the completeness of its forms as Kantian, Jacobian and Fichtean philosophy". The original title in German is "Glauben und Wissen oder die Reflexionsphilosophie der Subjektivität in der Vollständigkeit ihrer Formen als Kantische, Jacobische und Fichtesche Philosophie". This edition contains an extensive afterword on Hegelian philosophy by the translator and a timeline of his life and works. This essay was first published in the "Kritisches Journal der Philosophie," which was edited by Friedrich Wilhelm Joseph Schelling and Georg Wilhelm Friedrich Hegel. It appeared in the 2nd volume, 1st installment of the journal in Tübingen, published by Cotta in 1802. In it, Hegel discusses how various philosophers like Kant, Jacobi, and Fichte have dealt with the concept of the Absolute, indicating that it is beyond reason's grasp. Hementions the limitations of reason in understanding the Absolute and how philosophers have turned to faith when faced with the unknowable. Hegel suggests that the idea that reason is subordinate to faith, as expressed in older times, and against which philosophy vehemently asserted its absolute autonomy, has disappeared. Reason has asserted itself within positive religion, and there is now a sense that the conflict between philosophy and the positive aspects of religion, such as miracles, is considered obsolete and obscure.

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy's old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy.

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy's old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy.

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy's old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy.

This international collection of essays from the 2014 Hegel Society of America Meeting addresses three major stances in the decades-long controversy on the topic: Hegel as a full-blooded pre-critical metaphysician; Hegel as a thinker without metaphysics; and Hegel as a neo-Aristotelian metaphysician par excellence. This work successfully overcomes the stalemates between ‘analytic’ and ‘continental’, ‘anti-metaphysical’ and ‘metaphysical’ Hegel.

This manuscript provides a revisionist reading of Hegel’s 1802 essay, Faith and Knowledge, in which he critiques the various reconciliations of faith and reason proposed by his immediate predecessors and contemporary faith philosophers – namely, Kant, Jacobi, Schleiermacher and Fichte. Hegel’s agonistic interpretation of these “reflective philosophers of subjectivity,” who he reads as settling for a form of reason that is “no longer worthy of the name” and a version of faith that “no longer seems worth the bother,” not only demonstrates his growing facility with the dialectical method for which he is best known but it also anticipates his own speculative reconciliation of faith and reason. To view Hegel’s reading of his predecessors as a series of misreadings, which is not uncommon among scholars of 19th century German philosophy, misses the most instructive aspect of this early but formative essay: Hegel, who was viewed by others if not also by himself as a philosophical latecomer, appropriated the thought of his precursors with an eye toward overcoming them.