This book highlights Hegel's application of Absolute Idealism's logical truth, the basis of all mystical insight, to Christian orthodox confession. The systematic interpretation thus yielded illuminates the profound spirituality of this unitary sophia as (the) idea. The truth represented by spontaneous "pictorial" presentation, in Biblical or other proclamations at other times, is thereby further unveiled, "understanding spiritual things spiritually".The book traces philosophy and theology through Aristotle and Thomas Aquinas up to Hegel. It then applies its findings to topical issues, notions of revelation and creation principally, and then church order, sacraments, and ecumenism. Finally, history and theology are subsumed to the Absolute Idea or full self-consciousness. Philosophy is, thus, shown to be "highest Gottesdienst", worship.Transcendence of abstract moralism, value-theory and all dualisms, as of life itself, is carried out here by thought, Aristotle's nous. Hegel claims coincidence of freedom and necessity in speculative reason. A Prologue unifies these threads, presenting Hegel's system as grounded upon Trinity and Incarnation as in turn resulting from it.

Scientific Study from the year 2007 in the subject Philosophy - Miscellaneous, grade: "-", , language: English, abstract: An introductory chapter loads the scales in favour of an idealist approach in quasi-Quineansense, in that being is called in question, as it is throughout the book. After a chapter revisingthe best expositions of faith as a possibly rational attitude the Christian discovery or intuitionof intra-divine events or processes, held compatible with divine infinity and immutability, istreated under the rubric of a Trinitarian philosophy. This leads to analysis of notions of being(identity in difference) and, above all, of creation, viewing this as freed from the historicdualism which has contradicted the necessary infinity of the first principle. Creation is notthereby denied but seen as truly a constituent of the divine life. The picture is thus monistic,which is to say scientific as presenting a holistic system or way of seeing things absolutely orbeyond appearance merely.The consequences for human metaphysical and moral nature are rigorously drawn, freed fromall anthropomorphisms so as better to illuminate the insights of religion and philosophy. Therelevance for contemporary movements from palaeontology to Church ecumenism is broughtout, while a concluding epilogue attempts to shed light on the vexed debate on Europe inrelation to the Christian inheritance. Other concluding chapters treat of both sacramentalreligion and of dialectic as the method of reason, whether in theology or in the world. For theworld without the reason is not an object of thought, any more than you can wash the furwithout wetting it, in G. Frege’s words.[...]

Essay from the year 2008 in the subject Ethics, grade: No specific grade, Stockholm (Sankt Sigfrids Prästseminarium), course: Given as a course in ethics for seimarians, 1994, language: English, abstract: The crisis of ethics in our time calls for a synoptic view capable of kindling confident teleological motivation, in persons and societies. It is futile to search for the "clear and distinct idea" in a field of such universal importance as ethics, for which the ordinary discourse of humanity is well suited. Rather, our notions must be open, open to the analogies in things and situations, and open too to the real human situation in all its depth and breadth, such things as the desires of the human heart, the burdens of finitude, misfortune and death, the polarization of the sexes, the insights and traditions of religion, the exigences of politics, the compelling witness of the arts and of literature.The reason for this universal importance, such that a field of discourse considered especially intractable or even, recently, "queer" (J.L. Mackie), cannot be isolated as if somehow less scientific and hence inherently problematical or "emotive", was clearly stated by Aristotle when founding this science, this theoria of praxis. It is that ethics is concerned with the nature and end of man, with man, that is, in view of his characteristic action or praxis. That is to say, to take the short way for the present, it is the science of human happiness, of how to be happy. But this is the object of all human endeavour without exception. Hence, if its content be ever identified, e.g. as the vision of God, then it will follow that this content is the ultimate aim of all our civil and social arrangements, a conclusion that St. Thomas unhesitatingly draws.11 Summa contra gentiles III 37.

Scientific Essay from the year 2008 in the subject Philosophy - Philosophy of the 19th Century, grade: keine, , language: English, abstract: When we question the reality of time we do so in favour of something richer, measuring morefully up to experience, not something poorer. Timelessness, therefore, signifies indeed anabsence of time, but in favour of something else which will be more and not less dynamic. Wecould not, for example, accept a view which represented us vibrant human beings as likeimmobile statues.One reason for our confidence in saying this is that, contrary to popular assumption, thedoctrine of God was never one of immobility, even where it was one of immutability. InWestern and Christian thought God is necessarily a Trinity, a universe of relations, that is tosay. Here the Father speaks the Word, the Word proceeds, their mutual love pours forth(spirates) perpetually. Such uttering, equated with begetting or generation, is what the Fatheris. He was not, is not, anything prior to this generating.Therefore any event that we experience, be it our own perception of something, or any eventat all, is so to say undercut and supported by, as having at its heart, this eternal utterance orgeneration of the Word in which all things are contained. The very newness of things reflectseternal novelty and freshness, and thus time is eternal reality''s image and cipher, not itsnegation merely.If therefore anyone would replace this religious view with, as in absolute idealism, a universeof immortal spirits, ourselves, in perpetual mutual relation, then should he or she not say, aspreserving the insight of theology, that we in some way generate one another perpetually? Wedo not just find ourselves passively there. How could we? But nor is the individual aloneresponsible for all else. Rather, we must be as necessary to the whole community as thecommunity is necessary to us. It could not exist without me, or you, and nor could I withoutit. We are "begotten" from one another, yet each has his own energy which is yet one withthat of the whole.[...]

Essay from the year 2009 in the subject Philosophy - Practical (Ethics, Aesthetics, Culture, Nature, Right, ...), , language: English, abstract: The aim or, rather, result is to show a possible harmony between absolute idealism and a scientific knowledge of nature.

Essay from the year 2009 in the subject Philosophy - Practical (Ethics, Aesthetics, Culture, Nature, Right, ...), , language: English, abstract: This is part of a constructive project of rethinking Christian or other doctrine for our age. It is neither reductive nor rationalist but a development, inclusive of a development of the doctrine of development itself.

This book highlights Hegel's application of Absolute Idealism's logical truth, the basis of all mystical insight, to Christian orthodox confession. The systematic interpretation thus yielded illuminates the profound spirituality of this unitary sophia as (the) idea. The truth represented by spontaneous "pictorial" presentation, in Biblical or other proclamations at other times, is thereby further unveiled, "understanding spiritual things spiritually".The book traces philosophy and theology through Aristotle and Thomas Aquinas up to Hegel. It then applies its findings to topical issues, notions of revelation and creation principally, and then church order, sacraments, and ecumenism. Finally, history and theology are subsumed to the Absolute Idea or full self-consciousness. Philosophy is, thus, shown to be "highest Gottesdienst", worship.Transcendence of abstract moralism, value-theory and all dualisms, as of life itself, is carried out here by thought, Aristotle's nous. Hegel claims coincidence of freedom and necessity in speculative reason. A Prologue unifies these threads, presenting Hegel's system as grounded upon Trinity and Incarnation as in turn resulting from it.

Scientific Study from the year 2007 in the subject Philosophy - Miscellaneous, grade: "-", , language: English, abstract: An introductory chapter loads the scales in favour of an idealist approach in quasi-Quineansense, in that being is called in question, as it is throughout the book. After a chapter revisingthe best expositions of faith as a possibly rational attitude the Christian discovery or intuitionof intra-divine events or processes, held compatible with divine infinity and immutability, istreated under the rubric of a Trinitarian philosophy. This leads to analysis of notions of being(identity in difference) and, above all, of creation, viewing this as freed from the historicdualism which has contradicted the necessary infinity of the first principle. Creation is notthereby denied but seen as truly a constituent of the divine life. The picture is thus monistic,which is to say scientific as presenting a holistic system or way of seeing things absolutely orbeyond appearance merely.The consequences for human metaphysical and moral nature are rigorously drawn, freed fromall anthropomorphisms so as better to illuminate the insights of religion and philosophy. Therelevance for contemporary movements from palaeontology to Church ecumenism is broughtout, while a concluding epilogue attempts to shed light on the vexed debate on Europe inrelation to the Christian inheritance. Other concluding chapters treat of both sacramentalreligion and of dialectic as the method of reason, whether in theology or in the world. For theworld without the reason is not an object of thought, any more than you can wash the furwithout wetting it, in G. Frege’s words.[...]

Essay from the year 2008 in the subject Ethics, grade: No specific grade, Stockholm (Sankt Sigfrids Prästseminarium), course: Given as a course in ethics for seimarians, 1994, language: English, abstract: The crisis of ethics in our time calls for a synoptic view capable of kindling confident teleological motivation, in persons and societies. It is futile to search for the "clear and distinct idea" in a field of such universal importance as ethics, for which the ordinary discourse of humanity is well suited. Rather, our notions must be open, open to the analogies in things and situations, and open too to the real human situation in all its depth and breadth, such things as the desires of the human heart, the burdens of finitude, misfortune and death, the polarization of the sexes, the insights and traditions of religion, the exigences of politics, the compelling witness of the arts and of literature.The reason for this universal importance, such that a field of discourse considered especially intractable or even, recently, "queer" (J.L. Mackie), cannot be isolated as if somehow less scientific and hence inherently problematical or "emotive", was clearly stated by Aristotle when founding this science, this theoria of praxis. It is that ethics is concerned with the nature and end of man, with man, that is, in view of his characteristic action or praxis. That is to say, to take the short way for the present, it is the science of human happiness, of how to be happy. But this is the object of all human endeavour without exception. Hence, if its content be ever identified, e.g. as the vision of God, then it will follow that this content is the ultimate aim of all our civil and social arrangements, a conclusion that St. Thomas unhesitatingly draws.11 Summa contra gentiles III 37.

Scientific Essay from the year 2008 in the subject Philosophy - Philosophy of the 19th Century, grade: keine, , language: English, abstract: When we question the reality of time we do so in favour of something richer, measuring morefully up to experience, not something poorer. Timelessness, therefore, signifies indeed anabsence of time, but in favour of something else which will be more and not less dynamic. Wecould not, for example, accept a view which represented us vibrant human beings as likeimmobile statues.One reason for our confidence in saying this is that, contrary to popular assumption, thedoctrine of God was never one of immobility, even where it was one of immutability. InWestern and Christian thought God is necessarily a Trinity, a universe of relations, that is tosay. Here the Father speaks the Word, the Word proceeds, their mutual love pours forth(spirates) perpetually. Such uttering, equated with begetting or generation, is what the Fatheris. He was not, is not, anything prior to this generating.Therefore any event that we experience, be it our own perception of something, or any eventat all, is so to say undercut and supported by, as having at its heart, this eternal utterance orgeneration of the Word in which all things are contained. The very newness of things reflectseternal novelty and freshness, and thus time is eternal reality''s image and cipher, not itsnegation merely.If therefore anyone would replace this religious view with, as in absolute idealism, a universeof immortal spirits, ourselves, in perpetual mutual relation, then should he or she not say, aspreserving the insight of theology, that we in some way generate one another perpetually? Wedo not just find ourselves passively there. How could we? But nor is the individual aloneresponsible for all else. Rather, we must be as necessary to the whole community as thecommunity is necessary to us. It could not exist without me, or you, and nor could I withoutit. We are "begotten" from one another, yet each has his own energy which is yet one withthat of the whole.[...]

Essay from the year 2009 in the subject Philosophy - Practical (Ethics, Aesthetics, Culture, Nature, Right, ...), , language: English, abstract: The aim or, rather, result is to show a possible harmony between absolute idealism and a scientific knowledge of nature.

Essay from the year 2009 in the subject Philosophy - Practical (Ethics, Aesthetics, Culture, Nature, Right, ...), , language: English, abstract: This is part of a constructive project of rethinking Christian or other doctrine for our age. It is neither reductive nor rationalist but a development, inclusive of a development of the doctrine of development itself.