Gary Dorrien expounds in this book the religious philosophy
underlying his many magisterial books on modern theology, social
ethics, and political philosophy. His constructive position is
liberal-liberationist and post-Hegelian, reflecting his many years
of social justice activism and what he calls "my dance with Hegel."
Hegel, he argues, broke open the deadliest assumptions of Western
thought by conceiving being as becoming and consciousness as the
social-subjective relation of spirit to itself; yet his white
Eurocentric conceits were grotesquely inflated even by the
standards of his time. Dorrien emphasizes both sides of this
Hegelian legacy, contending that it takes a great deal of digging
and refuting to recover the parts of Hegel that still matter for
religious thought. By distilling his signature argument about the
role of post-Kantian idealism in modern Christian thought, Dorrien
fashions a liberationist form of religious idealism: a religious
philosophy that is simultaneously both Hegelianaas it expounds a
fluid, holistic, open, intersubjective, ambiguous, tragic, and
reconciliatory idea of revelationaand post-Hegelian, as it rejects
the deep-seated flaws in Hegel's thought. Dorrien mines Kant,
Schleiermacher, and Hegel as the foundation of his argument about
intellectual intuition and the creative power of subjectivity.
After analyzing critiques of Hegel by SA,ren Kierkegaard, Karl
Marx, Karl Barth, and Emmanuel Levinas, Dorrien contends that
though these monumental figures were penetrating in their
assessments, they appear one-sided compared to Hegel. In a
Post-Hegelian Spirit further engages with the personal idealist
tradition founded by Borden Parker Bowne, the process tradition
founded by Alfred North Whitehead, and the daring cultural
contributions of Paul Tillich, W. E. B. Du Bois, Martin Luther King
Jr., Rosemary Radford Ruether, David Tracy, Peter Hodgson, Edward
Farley, Catherine Keller, and Monica Coleman. Dispelling common
interpretations that Hegel's theology simply fashioned a closed
system, Dorrien argues instead that Hegel can be interpreted
legitimately in six different ways and is best interpreted as a
philosopher of love who developed a Christian theodicy of love
divine. Hegel expounded a process theodicy of God salvaging what
can be salvaged from history, even as his tragic sense of the
carnage of history cuts deep, lingering at Calvary.
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