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The philosophies of history of Herder and Hegel

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dc.contributor.advisorMacLeod, Allanen_US
dc.contributor.committeeMemberSteeves, Jeffrey S.en_US
dc.contributor.committeeMemberPomedli, Michaelen_US
dc.contributor.committeeMemberKordan, Bohdanen_US
dc.contributor.committeeMemberJenkins, Maricarmenen_US
dc.creatorPellerin, Clare Thereseen_US
dc.date.accessioned2005-03-29T00:12:22Zen_US
dc.date.accessioned2013-01-04T04:27:29Z
dc.date.available2005-04-04T08:00:00Zen_US
dc.date.available2013-01-04T04:27:29Z
dc.date.created2005-03en_US
dc.date.issued2005-03-23en_US
dc.date.submittedMarch 2005en_US
dc.description.abstractGeorg Wilhelm Friedrich Hegel and Johann Gottfried Herder unwittingly contributed to the political strands of Marxism and Fascism, respectively, but also to the gently progressing secularisation of Christian values that pervades the contemporary age. While Herder conceived of God traditionally, as a transcendent Being, he also sowed the seeds for Hegel’s philosophy in which God is realised immanently through the development of man’s full capacities for reason. Since Hegel also posits that the end is implicit in the beginning, his scheme cannot hold without the kind of necessity that comes from a Godly (transcendent) source. At the same time, Hegel’s philosophy of history as revealed in The Phenomenology of Spirit and Herder’s Another Philosophy of History contain remarkable similarities that show how Herder’s and Hegel’s quest to reconcile the earthly and the finite with the infinite and the eternal led to the secularisation of philosophy and the beginning of the modern cultural ethos. The reader should see how Herder struggled to reconcile the many competing viewpoints of his age with his awareness that these viewpoints were limited, and how Hegel subsequently attempted to address this conundrum, along with the fundamental philosophical and theological question (left unresolved by Herder) of how man can have free will under God. The reader should realise how God’s immanence in man, partially accorded by Herder, and more substantially accorded by Hegel, leads eventually to the secular perspective of modern times, with both its negative, totalitarian and extreme manifestations, and its positive, pseudo-Christian and mildly socialist outcomes.en_US
dc.identifier.urihttp://hdl.handle.net/10388/etd-03292005-001222en_US
dc.language.isoen_USen_US
dc.subjectGod in historyen_US
dc.subjectimmanenceen_US
dc.subjectphenomenologyen_US
dc.subjecttranscendenceen_US
dc.subjectrelativismen_US
dc.subjectlaicisationen_US
dc.subjectsecularisationen_US
dc.subjectrevelationen_US
dc.subjectchristianityen_US
dc.subjectfaith and historyen_US
dc.subjectfaith and politicsen_US
dc.titleThe philosophies of history of Herder and Hegelen_US
dc.type.genreThesisen_US
dc.type.materialtexten_US
thesis.degree.departmentPolitical Studiesen_US
thesis.degree.disciplinePolitical Studiesen_US
thesis.degree.grantorUniversity of Saskatchewanen_US
thesis.degree.levelMastersen_US
thesis.degree.nameMaster of Arts (M.A.)en_US

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