Kantian Reason and Hegelian Spirit: The Idealistic Logic of Modern Theology, by Gary Dorrien
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Kantian Reason and Hegelian Spirit: The Idealistic Logic of Modern Theology, by Gary Dorrien
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Winner: 2012 The American Publishers Award for Professional and Scholarly Excellence in Theology and Religious Studies, PROSE Award. In this thought-provoking new work, the world renowned theologian Gary Dorrien reveals how Kantian and post-Kantian idealism were instrumental in the foundation and development of modern Christian theology.
- Presents a radical rethinking of the roots of modern theology
- Reveals how Kantian and post-Kantian idealism were instrumental in the foundation and development of modern Christian theology
- Shows how it took Kant's writings on ethics and religion to launch a fully modern departure in religious thought
- Dissects Kant's three critiques of reason and his moral conception of religion
- Analyzes alternative arguments offered by Schleiermacher, Schelling, Hegel, and others - moving historically and chronologically through key figures in European philosophy and theology
- Presents notoriously difficult and intellectual arguments in a lucid and accessible manner
Kantian Reason and Hegelian Spirit: The Idealistic Logic of Modern Theology, by Gary Dorrien - Amazon Sales Rank: #1084901 in Books
- Brand: Dorrien, Gary
- Published on: 2015-03-16
- Original language: English
- Number of items: 1
- Dimensions: 9.70" h x 1.10" w x 6.75" l, .0 pounds
- Binding: Paperback
- 616 pages
Kantian Reason and Hegelian Spirit: The Idealistic Logic of Modern Theology, by Gary Dorrien Review
“Nonetheless, the thoroughness of this volume and the cogency of its arguments make it an absolute must for theology students.” (Religious Studies Review, 27 February 2014) “Dorrien's book-which I cannot avoid calling brilliant-will hold the same enduring place in giving an historical justification for his "modern theology" that Barth's Protestant Theology in the Nineteenth Century holds in setting the table for Barth's dogmatics. Time will tell whether the future belongs to Dorrien's theology, Barth's (in historical or repristinated form), or some other.” (Themelios, 1 August 2013)
“Graduate students and philosophy of religion students will find this book indispensable. Summing Up: Essential. All libraries supporting graduate programs in theology and religion.” (Choice, 1 February 2013)
Review
Front Cover Please include the flash for the PROSE Award (like we did with the award for the McGuckin NiP) and the following review: “Graduate students and philosophy of religion students will find this book indispensable. Summing Up: Essential.” CHOICE
Back panel endorsements “This is a brilliant and much needed book. Dorrien’s magisterial achievements to date lend his voice a special authority, but in this book, the reader is simply compelled by the deft interplay of nuance and overview.” Catherine Keller, Drew University
“Gary Dorrien is a superstar interpreter of modern religious thought. This unique, fascinating, aggressively revisionary book will have no competition until books appear to argue against it.” Frederick Ferré, University of Georgia
“This book is a brilliant and much needed account of the influence of Immanuel Kant and the tradition of post-Kantian idealism on modern theology.”William Stacy Johnson, Princeton Theological Seminary
“No one else I know could have written this book, which will be the dominant treatment of its subject. Kantian Reason and Hegelian Spirit is a magisterial interpretive history of one of the most important theological deltas of our time.” Robert C. Neville, Boston University
“In its lucidity, comprehensiveness and narrative power, Kantian Reason and Hegelian Spirit is without equal. One can only marvel.” Cyril O’Regan, Commonweal
From the Back Cover
“This is a brilliant and much needed book. Dorrien’s magisterial achievements to date lend his voice a special authority, but in this book, the reader is simply compelled by the deft interplay of nuance and overview.”Catherine Keller, Drew University
“Gary Dorrien is a superstar interpreter of modern religious thought. This unique, fascinating, aggressivelyrevisionary book will have no competition until books appear to argue against it.”Frederick Ferré, University of Georgia
“This book is a brilliant and much needed account of the influence of Immanuel Kant and the tradition of post-Kantian idealism on modern theology.”William Stacy Johnson, Princeton Theological Seminary
“No one else I know could have written this book, which will be the dominant treatment of its subject.Kantian Reason and Hegelian Spirit is a magisterial interpretive history of one of the most important theological deltas of our time.”Robert C. Neville, Boston University
“In its lucidity, comprehensiveness and narrative power, Kantian Reason and Hegelian Spirit is without equal. One can only marvel.”Cyril O’Regan, Commonweal
What role, if any, did Immanuel Kant and post-Kantian idealists such as Hegel play in shaping moderntheology? In Kantian Reason and Hegelian Spirit, noted theologian Gary Dorrien argues that Kantian andpost-Kantian idealism were instrumental in the foundation and development of modern Christian theology.
In this thought-provoking new work, Dorrien contends that while pre-Kantian rationalism offered a critiqueof religion’s authority, it held no theory about the creative powers of mind, nor about the spiritual ground and unifying reality of freedom. As Kant provided both of these, he can be considered the originator of modern religious thought. Dorrien reveals how the post-Kantian idealists also played an important role, by fashioning other forms of liberal religious thought through alternative solutions to the Kantian problems of subjectivity and dualism. Dorrien carefully dissects Kant’s three critiques of reason and his moral conception of religion, and analyzes the alternatives to Kant offered by Schleiermacher, Schelling, Hegel, and others. Dorrien goes on to provide a substantial account of the development of liberal theology in Britain, and the thought of Paul Tillich and Karl Barth, showing how these, as well as the dominant traditions of German liberal theology, and even the powerful critiques of liberal religious idealism proffered by Kierkegaard and the left-Hegelian school, were rooted in Kantian or post-Kantian idealism.
Presenting these notoriously difficult arguments in a wonderfully lucid and accessible manner, Dorrien solidifies his reputation as a pre-eminent social ethicist. Kantian Reason and Hegelian Spirit offers deeply illuminating insights into the impact of nineteenth-century philosophical idealism on contemporary religious thought.
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Most helpful customer reviews
14 of 16 people found the following review helpful. A masterwork By David Albertson Before I write anything further, I need to quickly comment on the only other reviewer (as of this moment). Complaining about the cost of a book is not helpful. Anyone looking at this book recognizes its relative expense compared to other books. It's a bit like complaining that a Porsche is expensive.Ironically, this book is a Porsche of theological writing. I confess that I've not completed the work, once I do I will commit more time to a full review. However, the four chapters that I have read are quite impressive.Dorrien is perhaps the most capable theological writer of our day. He is able to summarize with both clarity and simplicity the massive ideas of complex philosophers and theologians. He tells their life story in conjunction with the development of their ideas and how they relate to other people and thinkers of the time. Nobody is a saint in his telling, but the context of their ideas is made more rich by his description. Kant, Schleiermacher, Locke, Coleridge, Hegel, Fichte, Schelling and more are laid out early on and then Dorrien creates a dialogue between all of them as he describes Idealism coming into being. He dispenses of common misconceptions, and writes with verve and genuine care for the subject. I have the feeling that Dorrien is most comfortable summarizing the thought of others, but I look forward to his concluding interpretations.Until I finish the book, I will not comment on Dorrien's constructive work. For now, let Amazon be balanced: this book is exceptional, the masterwork of a scholar.[Update 05.14.13]After finishing the book, I have little more to add. Dorrien's gift is in explaining the history of people, ideas, and movements and philosophical idealism and its enormous impact on modern theology is very nicely described.My only complaint, if it could even be such a thing, is that his final reflections lack his own constructive work. In his previous book, "The Word as True Myth" Dorrien gives a superb chapter on this topic. I was really hoping he would elaborate upon this as he reflected on idealism and its ironies. That isn't to say that his thoughts on Tillich and Barth weren't helpful or that he did no synthesis throughout, it's just not heavy with his own creative work.That complaint has little to do with the text, however. And so I reiterate in full what I wrote earlier, the text is a scholarly masterwork on the topic.
4 of 5 people found the following review helpful. Must Read for All Students of the History of Philosophy By David Betz This is an excellent work. It's a must read for anyone who wants to fill in the gaps of the history of "modern" philosophy.I wasn't sure what I was going to learn from the book, but I was pleasantly surprised to get very detailed biographical information and strong philosophical overviews of people like Fichte, Jacobi, Schleiermacher, etc...My only note: if you don't understand Kant, I'd read the translator's introduction to the Critique of Pure Reason (Penguin Edition). Gary Dorrien's explanation of Kantian concepts are probably far too much for the uninitiated to handle.In the end: this has become one of the most highlighted books in my library.
3 of 4 people found the following review helpful. Was Schelling a Catholic? By John G. Bardis To begin with this book is something of a revised geneology for Karl Barth. Barth's usual geneology is Kant/Schleiermacher/neo-Kantian theology/Kierkegaard. But on this basis Barth simply cannot be understood. To understand Barth it is necessary to see that he was essentially a Hegelian.As far as I know English language Barth scholars simply don't know Hegel, and, therefore, they have no knowledge of his influence on Barth. And Hegel scholars generally have no knowledge of Hegel's place in the history of theology; and they find the theological content in Hegel's thought to be quite simply incomprehensible. So Dorrien here is, to some extent, breaking new ground. But he only indicates the influence of Hegel on Barth. To fully demonstrate this influence would require a detailed working through of Church Dogmatics--Church Dogmatics should be seen as THE great work of Hegelian, speculative theology--but this, of course, would be beyond the scope of this book.It is unfortunate, in this respect, that Dorrien did not include a final chapter on the great theologians of the second half of the 20th century, like Hans Kung, Eberhard Jungel, Jurgen Moltmann and Wolfhart Pannenberg, who were followers of both Hegel and Barth.But Dorrien's greater interest is in presenting an expanded idea of "liberal theology" which would include not only Schleiermacker and the neo-Kantians, but Kierkegaard as well, and Schelling and Tillich, and Hegel, and even Karl Barth himself. So, then, people who hated one another, and opposed one another, turn out to all be members of one big, happy school of theology. As an Episcopalian, born and raised a liberal, this does have some appeal for me. But would it require a serious reduction in theological content of these great men? Perhaps Church Dogmatics would then remain forever beyond the scope of this liberal theology? Dorrien only looks at it for the standard liberal purpose of determining to what extent Barth was or was not a feminist.I mentioned Schelling and Tillich. One thing I like very much about this book is that Dorrien makes an effort, in the midst of all the work he does in this book, to include them. This really is ground-breaking. I know of no effort to include Schelling in the history of theology aside from the work of his only 20th century follower, Tillich himself. And Tillich, as far as I know, had no followers. Both of them could easily be simply forgotten. It is good to see that Dorrien will not do that. But as a ground-breaking, and so first attempt, his presentation of them does fall short to some extent. It definitely calls for further work. To conclude, below I will look at five problems with Dorrien's presentation of Schelling.1. So Hegel and Schelling (and Holderlin) attended Tubingen. This included two years of "under-graduate" work, followed by three years of studying theology. Their main theology teacher was Gottlob Storr. Dorrien here follows standard Hegel scholarship. He writes, for instance:"For the rest of his life Hegel fixed Storr in mind when he blasted the pathetic backwardness of orthodox theology" (page 162). In a foot-note he lists the standard sources.But, for instance, he might have looked at the pages devoted to Storr in Ritschl's _Christian Doctrine of Justification and Reconciliation_, pages 382ff, to get a better view of Storr. And, really, when a theologian turns to the philosophy department for information about a theologian, isn't that getting things exactly backwards? The two greatest theologians of the 19th century, Hegel and Schelling, studied at Tubingen under Gottlob Storr. Perhaps we need to know more about this than what the philosophy department can provide.2. Dorrien writes:"Schelling was the son of a chaplin and Orientalist professor at a monastery school in Bebebhausen, near Tubingen. By the age of fourteen he was fluent in six languages and had read Plato's Timeaus in Greek and Leibniz's Monadology in Latin"Here, again, Dorrien is simply following the standard scholarship, scholarship which is interested in Plato and Leibniz, but which has no interest in the fact that Schelling could and did read the Hebrew Bible in the original language as well. And, in fact, Schelling was actually something of a scholar of the Old Testament. This can be seen in his _Historical-critical Introduction to the Philosophy of Mythology_, the first ten lectures of Schelling's philosophy of mythology, which was translated into English in 2007. This book is, essentially, a commentary on the first eleven chapters of Genesis. As indicating the seriousness of Schelling's efforts here, Claus Westermann, in the first volume of his commentary on Genesis (1974, ET 1984), quotes F. Delitzsch on page 381, who references Schelling's treatment of Gen.6:1-4.And this should be no small matter for Dorrien, because a quite significant theme of the book is the treatment of Judaism and the Old Testament by the various German theologians, culminating in the events of 1933.3. According to Dorrien, Schelling "converted to Catholicism" (page 202). Could that be true? I've never heard that before. When F. Schlegel converted to Catholicism it caused a scandal. Undoubtedly such a conversion on Schelling's part would have been even more scandalous. Schelling came from a very religious home.His family (like Holderlin's) was involved in what is called Swabian Pietism. This was founded by P. J. Spener (1586-1654), under the influence of J. V. Andreae (1586-1654). The most prominent Swabian Pietist was J. Bengel (1687-1752). Then also there was the theosopher F. C. Oetinger (1702-82) and his followers. Although Pietists couldn't teach at Tubingen, They were, none the less, closely related to the school.That he might have become a Catholic seems almost impossible. But it really might seem necessary, if we are to begin to understand Schelling and Hegel as theologians, that we must know their actual theological background. Just knowing Kant and Fichte isn't nearly enough.4. Dorrien deals mainly with the young Schelling, Schelling as involved with Hegel. He deals somewhat with middle Schelling, the Schelling of the Freedom Essay and The Ages of the World. But he does not deal at all with the late Schelling of the lectures on the philosophy of mythology and revelation given at Berlin between 1841 and 1844. But it was in this work that Schelling explicitly presents his Christian theology. How does it make sense to try to bring Schelling into the history of theology, without taking into account Schelling's actual theology?To some extent this might be, again, the result of following existing scholarship. As far as I know the only books dealing with Schelling's theology are the two books by Tillich on the subject that have been translated into English. And the lectures themselves, apart from the first ten lectures, have not yet been translated into English.5. Dorrien writes:"Tillich earned his doctorate in philosophy in 1910 at the University of Breslau, where he wrote a dissertation on Schelling's philosophy of nature, and his licentiate in theology in 1912 at the University of Halle... Schelling's nature romanticism spoke to Tillich, as did that of Goethe and Holderlin. Tillich loved Schelling's sense of nature as the finite expression of the infinite ground of all things." (page 489)But this is quite incorrect. Tillich's first dissertation of 1910 was _The Construction of the History of Religion in Schelling's Positive Philosophy_; and his second dissertation of 1912 was a continuation of this work: _Mysticism and Guilt-Consciousness in Schelling's Philosophical Development_. Both books were translated into English in 1974. And both books are about Schelling's lectures on the philosophy of mythology and revelation. They are, as I mentioned, the only books on that subject in English that I know of.So first Schelling is completely deprived of any theology, and presented just as the philosophy departments present him. Then Tillich is also shorn of his Schellingian theology and made to appear to be a simple liberal--a socialist who loves nature and has a less than healthy interest in sex.But if this is the sort of thing that Dorrien's expanded idea of liberal theology involves.... For this to work, it can't mean the complete dumbing down of all theological content. It would have to be based on liberals suddenly becoming much smarter than they have ever been.
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