RELIGIOUS ENCYCLOPEDIA

Ludwig Feuerbach, Bruno Bauer) naturalism; while those of the center (J. K. Rosenkranz, J. E. Erdman, W. Vatke) represented a mediating tendency. The basis of the division was the ambiguity in Hegel's philosophy, and the apparent contradiction between his personal religious belief and his system of pantheism (see PANTHEISM, § 7; and IDEALISM, II., § 16). Hegel's pantheism (he avoided the word) was idealistic; and he called his philosophy .the system of the Absolute Idea. Since existence is rational, logic becomes metaphysics; and his philosophy is, therefore, a system of logic interpreted ontologically. He employs the dialectic method, and proceeds from thesis through antithesis to synthesis, from the positive through the negative to the absolute. The intuitional knowledge of the absolute spirit is at the same time the highest form of truth and the highest form of existence.

Religion Hegel defines as truth, but in the lowest form in which truth can be held by the human mind.

In Christianity this form of truth has Religious found its highest, its absolute expres-

Views. sion, having passed through the stages of one-sided objectivity and one-sided subjectivity in the ante-Christian religions. On the first stage God is considered an object, a part of nature, a natural being (Lamaism, Buddhism, Brah manism); on the second he is considered as subject, wholly distinguished from nature (Judaism, Greek and Roman polytheism); but only in Christianity does he become true spirit. The Hegelian idea, how ever, of God as spirit, is somewhat ambiguous (for instance, with respect to the question of person ality); and the specially Christian question, whether the appearance of Christ in the history of mankind is a natural event to be explained like any other event, or whether it is a miracle, the divine incarna tion by which creation is saved, is left unanswered. Both views have been developed from Hegelian premises; and the great boast of Hegel's earliest pupils, that in his philosophy faith and science had become fully reconciled, proved empty as soon as the actual application began. It is a very characteristic circumstance that his Philosophy of Religion was edited by Marheineke as evidence of the author's conservative orthodoxy, and then by Bruno Bauer as proof of his revolutionary radicalism.

In Germany, where Hegel's influence has long since waned, there are now few thinkers who could

be called Hegelians. Perhaps the best Works late representatives of Hegelianism in and Germany are Kuno Fischer and Adolf

Influence. Lasson. It may be said that Hegel

was first introduced to English readers by Hutchison Stirling, in Ids Secret of Hegel (London, 1865; 3d ed., 1898). Since then the number of English and American thinkers who follow Hegel more or less closely has grown, until now the so-called neo-Hegelian school is practically dominant.

Hegel's principal works are: Die Pltdnnornenologie des Geistes (Bamberg, 1807; Eng. transl. by W. T. Harris, in Journal of Speculative Philosophy, vol. ii., 1868); Die Wissensehaft der Logik (2 vols. in 3, Nuremberg, 1812-16; Eng. tranal. The Subjective Logic of Hegel, London, 1855; Eneyclopddie der

Refele 8esesippne philosophischen Wissenschaften (Heidelberg, 1817), which is the systematic presentation of Hegel's sys tem; Grundlinien der Philosophic des Reehts (Berlin, 1821; Eng. tranal., Philosophy of Right, London, 1896); and his lectures included in his Werke (18 vols., Berlin, 1832-1840), from which have been translated Lectures on the Philosophy o f History, (3 vols., London, 1895), Lectures on the History of Philosophy (3 vols., 1892-1896), and Lectures on the Philosophy o f Religion (3 vols., 1895). From Hegel's Encyclopddie W. Wallace has translated Logic (Oxford, 1874; enlarged ed., 2 vols., 1892 1894) and Philosophy o f Mind (1894). His literary remains are to be published by the Soci6tk des amis de 1'Universitk de Paris; vol. i., the Vie de Jesus, ed. P. Roques, appeared Jena, 1906, and his Theologische Jugendachriften, ed. H. Nohl, Til bingen, 1907.

BIBLIOGRAPHY: K. Rosenkranz, G. W. F. Hegela Leben, Berlin, 1844; R. R. Ham Hegel and seine Zeit, Berlin, 1857; E. Caird, Hegel, Edinburgh, 1901. On Hegel's philosophy consult: K. P. Fischer, Speculative Characteristik and Kritik des hepeiachen Systems, Erlangen, 1845; C. von Orelli, Spinoza's Leben and Lehre, nebat einem Abrias der . . . hegelachen Philosophic, Aarau, 1850; T. C. Sandars, Hegel's Philosophy of Right, London, 1855; A. Vdra, L'HEuglianiane et la philosophic, Paris, 1861; idem, Introduction d la philosophic de HEpel, ib. 1865; K. Rosenkranz, Hegel ala deutscher Nat onalphilosoph, Leipsic, 1870; W. Graham, Idealism, London, 1872 (relates Berkeley and Hegel); C. Herrmann, Hegel and die logische Frape der Philoaophie in der Gepenwart, Leipsic, 1878; A. Beth, The Development from Kant to Hegel, London, 1882; idem, Hepelianiem and Personality, Edinburgh, 1893; J. s. Kedney, Hegel's ffsthetice, Chicago, 1885; G. s. Morris, Hegel's Philosophy of the State and of History, ib. 1887; P. Barth, Die Geschichtsphilosophie Hepela and der Hepelianer bie auf Marx and Hartmann, Leiprie, 1890; W. T. Harris, Hegel's Logic, Chicago, 1890; idem, Hepel's Doctrine of Reftection, New York, 1891; B. C. Burt, Hegel's Theory of Right, Duties and Religion, Ann Harbor, 1893; D. G. Ritchie, Darwin and Hegel, London, 1894; W. Wallace, Prolegomena to the Study of Hegel's Philosophy, Oxford, 1894; F. L. Luqueer, Hegel as Educator. New York, 1896; R. Eucken, in The Monist, vii (1897), 321-339; J. B. Baillie, Hegel's Logic, London, 1901; Kuno Fischer, Hepele Leben, Werke and Lahre, 2 vole., Heidelberg, 1901; J. E. MeTaggart, Studies in Hegelian Cosmology, Cambridge, 1901; J. G. Hibben, Hegel's Logic, New York, 1902; R. Mackintosh, Hegel and Hepelianiam, Edinburgh, 1903; and the works on the history of modern philosophy. An excellent bibliography may be found in J. M. Baldwin, Dictionary of Philosophy and Psychology, iii. 1, pp. 243-249. HEGESIPPUS, hej"e-sip'pvs: An. ecclesiastical writer of the second century. As to his life little is known except what Eusebius tells. This includes nothing as to his birth or place of residence, though Eusebius concludes from his writings that he was of Jewish origin; and an Oriental residence is indicated by his coming to Rome by sea and stopping at Corinth on the way. He is mentioned under Hadrian as, with Justin, a prominent champion of the faith against the rising Gnosticism. Giving the list of bishops of Rome under Antoninus Pius, Eusebius remarks that Hegesippus according to his own account was in Rome under Anicetus and remained there until the episcopate of Eleutherus (Hilt. eccl., IV., xi. 7); but this is ar· error, for in chap. xxii. he quotes the passage of Hegesippus, which proves only that he lived to the time of Eleutherus, not that he stayed in Rome that long. Under Marcus Aurelius he is named once more at the head of the contemporary ortho-