Philosophy of Religion in the late works of Hegel and Schelling: Dimensions of Rational Theology, Epistemology and Theory of Meaning

这个项目确定和评估了黑格尔和谢林斯成熟的宗教哲学之间的共同点和不同点。这项任务的必要性不仅体现在关于这一主题的研究数量相对较少，而且还体现在它们相反的结论上。鉴于这一澄清的需要，本研究项目将制定一种尚未探索的独特方法。黑格尔和谢林斯将系统地重建宗教哲学的基本概念，以联系他们各自的参与a)与理性神学和康德对它的批评(理性神学层面)，b)与直接了解上帝的立场，从根本上拒绝对上帝的论述知识(认识论层面)，以及c)倾向于分散关于宗教知识的问题，倾向于道德-实践、美学或存在主义的强调(意义理论层面)。这种独特的方法是因为黑格尔和谢林都是在对宗教哲学中的这三条思路进行批判性和系统性分析的基础上发展了他们晚期的宗教哲学。有了这种重建的方法，可以避免通过将黑格尔或谢林的哲学包容在以前的立场下而对他们进行误解的异化。此外，该项目释放了澄清黑格尔和谢林斯后来的宗教哲学的当代意义的巨大潜力(无论是在他们的共同点上还是在他们的差异上)。事实上，当代宗教哲学似乎在阐述对上帝的话语知识、捍卫对上帝的直接体验与(比19世纪初更明确地)对宗教的非认知主义和非现实主义解释之间存在着紧张的关系。

This project determines and assesses the points of agreement and the points of difference between Hegel and Schellings mature philosophies of religion. The necessity of this task is made evident not only in the relatively small number of studies on the subject but also in their opposing conclusions. In light of this need for clarification, this research project will develop a unique approach that has not yet been explored. Hegels and Schellings fundamental conceptions of the philosophy of religion will be systematically reconstructed in connection to their respective engagements a) with rational theology and Kants criticism of it (the rational theological level), b) with positions of immediate knowledge of God that radically reject discursive knowledge of God (the epistemological level) and c) with tendencies towards the decentralization of the question regarding knowledge in religion in favor of moral-practical, aesthetic or existential emphases (the level of theory of meaning). This unique approach is enabled by the fact that both Hegel and Schelling developed their late philosophies of religion in critical and systematic analysis of these three lines of thought in the philosophy of religion. With this approach of reconstruction, a misconstrued alienation of Hegel or Schelling through a subsumation of their philosophies under previous positions can be avoided. Furthermore, the project unlocks the great potential for clarification regarding the contemporary significance of Hegels and Schellings later philosophies of religion (both in their points of agreement and in their difference). Indeed, contemporary philosophy of religion seems to operate in the field of tension between the explication of a discursive knowledge of God, a defense of immediate experience of God and (more decidedly today than in the early 19thcentury) a non-cognitivist and non-realist interpretation of religion.