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This book investigates Hegel's interpretation of the mystical
philosophy of Jakob Boehme (1575-1624), considered in the context
of the reception of Boehme in the 18th and 19th centuries, and of
Hegel's own understanding of mysticism as a philosophical approach.
The three sections of this book present: the historical background
of Hegel's encounter with Boehme's writings; the development of two
different conceptions of mysticism in Hegel's work; and finally
Hegel's approach to Boehme's philosophy, discussing in detail the
references to Boehme both in published writings and manuscripts.
According to Hegel, Boehme is "the first German philosopher". The
reason for placing Boehme at the very beginning of German
philosophy is that Hegel considers him to be a profound thinker,
despite his rudimentary education. Hegel's fascination with Boehme
mainly concerns the mystic's understanding of the symbiotic
relation between God and his opposite, the Devil: he considers this
to be the true speculative core of Boehme's thought. By
interpreting Boehme, Hegel intends to free the speculative content
of his thought from the limitations of the inadequate, barbarous
form in which the mystic expressed it, and also to liberate Boehme
from the prejudices surrounding his writings, placing him firmly in
the territory of philosophy and detaching him from the obscurity of
esotericism. Combining historical reconstructions and philosophical
argumentation, this book guides the reader through an important
phase in German philosophy, and ultimately into an inquiry about
the relationship between mysticism and philosophy itself.
When does Renaissance philosophy end, and Early Modern philosophy
begin? Do Renaissance philosophers have something in common, which
distinguishes them from Early Modern philosophers? And ultimately,
what defines the modernity of the Early Modern period, and what
role did the Renaissance play in shaping it? The answers to these
questions are not just chronological. This book challenges
traditional constructions of these periods, which partly reflect
the prejudice that the Renaissance was a literary and artistic
phenomenon, rather than a philosophical phase. The essays in this
book investigate how the legacy of Renaissance philosophers
persisted in the following centuries through the direct encounters
of subsequent generations with Renaissance philosophical texts.
This volume treats Early Modern philosophers as joining their
predecessors as 'conversation partners': the 'conversations' in
this book feature, among others, Girolamo Cardano and Henry More,
Thomas Hobbes and Lorenzo Valla, Bernardino Telesio and Francis
Bacon, Rene Descartes and Tommaso Campanella, Giulio Cesare Vanini
and the anonymous Theophrastus redivivus.
When does Renaissance philosophy end, and Early Modern philosophy
begin? Do Renaissance philosophers have something in common, which
distinguishes them from Early Modern philosophers? And ultimately,
what defines the modernity of the Early Modern period, and what
role did the Renaissance play in shaping it? The answers to these
questions are not just chronological. This book challenges
traditional constructions of these periods, which partly reflect
the prejudice that the Renaissance was a literary and artistic
phenomenon, rather than a philosophical phase. The essays in this
book investigate how the legacy of Renaissance philosophers
persisted in the following centuries through the direct encounters
of subsequent generations with Renaissance philosophical texts.
This volume treats Early Modern philosophers as joining their
predecessors as 'conversation partners': the 'conversations' in
this book feature, among others, Girolamo Cardano and Henry More,
Thomas Hobbes and Lorenzo Valla, Bernardino Telesio and Francis
Bacon, Rene Descartes and Tommaso Campanella, Giulio Cesare Vanini
and the anonymous Theophrastus redivivus.
This book investigates Hegel's interpretation of the mystical
philosophy of Jakob Boehme (1575-1624), considered in the context
of the reception of Boehme in the 18th and 19th centuries, and of
Hegel's own understanding of mysticism as a philosophical approach.
The three sections of this book present: the historical background
of Hegel's encounter with Boehme's writings; the development of two
different conceptions of mysticism in Hegel's work; and finally
Hegel's approach to Boehme's philosophy, discussing in detail the
references to Boehme both in published writings and manuscripts.
According to Hegel, Boehme is "the first German philosopher". The
reason for placing Boehme at the very beginning of German
philosophy is that Hegel considers him to be a profound thinker,
despite his rudimentary education. Hegel's fascination with Boehme
mainly concerns the mystic's understanding of the symbiotic
relation between God and his opposite, the Devil: he considers this
to be the true speculative core of Boehme's thought. By
interpreting Boehme, Hegel intends to free the speculative content
of his thought from the limitations of the inadequate, barbarous
form in which the mystic expressed it, and also to liberate Boehme
from the prejudices surrounding his writings, placing him firmly in
the territory of philosophy and detaching him from the obscurity of
esotericism. Combining historical reconstructions and philosophical
argumentation, this book guides the reader through an important
phase in German philosophy, and ultimately into an inquiry about
the relationship between mysticism and philosophy itself.
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