The publication of volume 2 of Philip T. Grier’s translation of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity completes the first appearance in English of any of the works of Russian philosopher I. A. Il’in (Ilyin). Most of the contents of volume 2 will be unknown even to those who have read the 1946 German version prepared by Il’in, because in that version he omitted eight of the original ten chapters. These omitted chapters provide an extended reflection on the central categories of Hegel’s moral, legal, and political philosophies, as well as of the philosophy of history. The topics examined are, in order: freedom, humanity, will, right, morality, ethical life, personhood and its virtue, and the state. Contained within these chapters are some notably insightful expositions of core doctrines in Hegel’s philosophy. Il’in’s colleague A. F. Losev accurately observed in the same year the text first appeared: “Neither the study of Hegel nor the study of contemporary Russian philosophical thought is any longer thinkable without this book of I. A. Il’in’s.”

This landmark two-volume translation from Russian of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity marks the first appearance in English of any of the works of Russian philosopher Ivan Aleksandrovich Il’in (Ilyin). Originally published in 1918, on the eve of the Russian civil war, Il'in's commentary on Hegel marked both an apogee of Russian Silver Age philosophy and a significant manifestation of the resurgence of interest in Hegel that began in the early twentieth century. A. F. Losev accurately observed in the same year it appeared: “Neither the study of Hegel nor the study of contemporary Russian philosophical thought is any longer thinkable without this book of I. A. Il’in’s.” Some Hegel scholars may know this work through the abridged translation into German that Il’in produced himself in 1946. However, that edition omitted most of the original volume two. Noted Hegel scholar Philip T. Grier’s edition—with an introduction setting Il’in’s work in its proper historical, cultural, and philosophical contexts and annotation throughout—represents the first opportunity for non-Russian-speaking readers to acquaint themselves with the full scope of Il’in’s still provocative interpretation of Hegel. Volume 1 is "The Doctrine of God." Volume 2 is "The Doctrine of Humanity."

This landmark two-volume translation from Russian of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity marks the first appearance in English of any of the works of Russian philosopher Ivan Aleksandrovich Il’in (Ilyin). Originally published in 1918, on the eve of the Russian civil war, Il'in's commentary on Hegel marked both an apogee of Russian Silver Age philosophy and a significant manifestation of the resurgence of interest in Hegel that began in the early twentieth century. A. F. Losev accurately observed in the same year it appeared: “Neither the study of Hegel nor the study of contemporary Russian philosophical thought is any longer thinkable without this book of I. A. Il’in’s.” Some Hegel scholars may know this work through the abridged translation into German that Il’in produced himself in 1946. However, that edition omitted most of the original volume two. Noted Hegel scholar Philip T. Grier’s edition—with an introduction setting Il’in’s work in its proper historical, cultural, and philosophical contexts and annotation throughout—represents the first opportunity for non-Russian-speaking readers to acquaint themselves with the full scope of Il’in’s still provocative interpretation of Hegel. Volume 1 is "The Doctrine of God." Volume 2 is "The Doctrine of Humanity."

The third volume of philosopher G.W.F. Hegel's LECTURES ON THE PHILOSOPHY OF RELIGION covers Hegel's philosophical interpretation of Christianity. Taken together, the three volumes establish a critical study, separating the material and publishing it as autonomous units on the basis of a complete re-editing of the sources--a series of actual lectures delivered by Hegel in 1821, 1824, 1827, and 1831.

“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html The philosophical meaning of Hegelianism is not to disciple, but to learn independent and objective knowledge about the most important thing in human life. This "philosophy of history" on the subject approaches the "phenomenology of the spirit" and differs from the empirical study of the rerum gestarum. Like the “phenomenology of spirit”, it deals mainly with “images of the world”, but not in a “typical” understanding of them and not in a “speculative” sequence: the philosophy of history treats individual world images and sorts them out in the order of their temporal appearance. This "temporary" order brings it closer to empirical history, but the "speculative" principle of selection, which is used by the philosophy of history, sharply opposes both scientific studies to each other. Empirical history, in principle, does not know "speculatively unworthy" and therefore unexplored historical singularities; she puts herself before the actual composition of the story so that o see everything objectively and adequately, while the philosophy of history does not bother itself with the full scope and creates its own speculative judgment prior to empirical study. As a result of this, empirical history and philosophy of history are given different subjects.4248 … the element of spirit is organically united in its general metaphysical essence and at the same time mechanically multiple in its individual empirical phenomena. Consciousness, which has not speculatively received its light, perceiving one empirical surface of being, fixes a discrete plurality of people and gets used to the structure of external separation and internal solitude; it lives as if there was no other, concrete order at all, and even tends to insist on its impossibility. Speculative insight and acceptance convinces him that the fusion of individual souls has never broken and cannot break, but that it was pushed aside, as if forced into the depths of being and remained in an unrecognized, undisclosed, undeveloped, irrelevant form, leaving separation to dominate on the surface communication. A life that cultivates this superficial separation, surrendered to it by feeling, consciousness and will, is a life that is essentially immoral. The tragicomedy of man consists in the fact that, contemplating only this surface, without seeing anything deeper, he becomes convinced of his own limitations, finiteness and lack of freedom and enters into a struggle with the other being that limits him, not suspecting that this is a struggle with a ghost.

For Hegel, thought is not philosophical if it is not also religious. Both religion and philosophy have a common object and share the same content, for both are concerned with the inherent unity of all things. Hegel’s doctrine of God provides the means for understanding this fundamental relationship. Although Hegel stated that God is absolute Spirit and Christianity is the absolute religion, the compatibility of Hegel’s doctrine of God with Christian theology has been a matter of continuing and closely argued debate. Williamson’s book provides a significant contribution to this ongoing discussion through a systematic study of Hegel’s concept of God. The book proceeds by investigating theism, atheism, pantheism, and panentheism as descriptions of Hegel’s concept. It rejects the view that Hegel’s doctrine so differs from Christian theology so as to be empty of religious content and thereby highlights some important considerations in contemporary theology.