اندیشهفلسفهخردگفتگوحکمتمعناپرسشفرهنگ
Philosophy
A Study of the Concept of Positivity in Hegel's Philosophy of Religion
Confronting the term Positivität in Hegel’s philosophy of religion and the inadequacy of its Persian equivalents led to a volume that, across three essays, examines the existing translations, traces the genesis of the concept of positivity, and engages with a German treatise.
My encounter with the word Positivität and the pause to reflect on its meaning, while I was studying the texts of the young Hegel for the purpose of writing a treatise on this very subject (in German), provided the grounds for writing this volume. This encounter initially became the starting point for two parallel studies in Persian, which constitute the content of the first and second essays: the first essay is an examination of the work of those who, in the Persian language, have each in some way addressed the meaning of this word, and the second essay is a study aimed at extracting the meaning of this word from within Hegel's texts.
From the Author's Preface
My encounter with the word Positivität and the pause to reflect on its meaning, while I was studying the texts of the young Hegel for the purpose of writing a treatise on this very subject (in German), provided the grounds for writing this volume. This encounter initially became the starting point for two parallel studies in Persian, which constitute the content of the first and second essays: the first essay is an examination of the work of those who, in the Persian language, have each in some way addressed the meaning of this word, and the second essay is a study aimed at extracting the meaning of this word from within Hegel's texts.
In the examination of Persian works in the first essay, a problem emerged that redoubled the necessity of the second essay. The problem is that in the existing articles and translations related to Hegel's "philosophy of religion" in the Persian language, I encountered a wide but at the same time inconsistent, incompatible, and confused spectrum of various equivalents for the word positiv (and its other derivatives, such as Positivität or das Positive); such that one might perhaps conclude that a correct understanding of the meaning of this word has not yet been achieved in the Persian language; or that an inadvertent, serious confusion has arisen among the various meanings of this word. From this perspective, the second essay is a search to find an answer to the problem posed in the first essay.
This volume also includes a third essay, which, as mentioned, is a short treatise on this same subject in German. I have added this section to the present study for reasons I have given in the introduction to that essay—and I refrain from repeating them here. Readers who do not know German will not be greatly disadvantaged, because the content of the German text has already been presented in detail in the second essay. But what may be important in the third essay are issues related to the "methodology of research," which I have also explained in its proper place. However, each essay, while having a connection with the other two, can also be considered an independent piece of writing. Due to this relative independence, and also because of the difference in the approach to a single content, each essay is accompanied by a separate introduction.
Hamed Saffarian
Khordad 1395
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Table of Contents A Study of the Concept of Positivity in Hegel's Philosophy of Religion
Abbreviations ······················································ 1
Author's Preface ·························································· 2
First Essay: Statement of the Problem ················································ 6
Introduction ······························································· 7
Examination of Persian Translations ············································· 9
Beginning the Reflection on the Meaning of positiv ······································· 10
The Translation of Bagher Parham ··················································· 13
The Influence of Parham's Translation on Others ··································· 18
The Word Sharia and its Application in Islam and Christian Theology ··················· 25
Transition to the Second Essay ·················································· 31
Essay Two: The Genesis and Development of the Meaning of Positivity··························· 34
Introduction ······························································ 35
Conventional Meanings of positiv in the German Language ····························· 40
Domains of Application of the Word positiv ······································· 45
The Meaning of positiv in Various Domains of Hegel's Philosophy ····················· 49
"Positive" in Relation to Religion ··········································· 51
Stuttgart and Tübingen: The Origin of Positivity ····························· 53
Hegel's Concept of Religion and His Critique of the Education and Theology of His Time····· 54
Subjective Religion and Objective Religion ······································ 61
Folk Religion ················································· 66
Bern: The Formation and Consolidation of the Concept of Positivity ··································· 71
The Life of Jesus ··················································· 72
The Origin of Positivity in Christianity ·································· 75
Manifestations of the Positive in Christianity and Their Reasons ······················· 79
Judaism ························································ 80
Frankfurt: The Primacy of Religion over Reason ····································· 87
Berlin: The Primacy of Philosophy over Religion, and the Consummation and Sublation of Positivity ······· 101
The Immanence of Positivity in All Spiritual Matters ··················· 104
The Verification of the Truth of Religion ············································ 108
The Sublation of Positivity in Philosophy ································ 112
Epilogue ···························································· 113
Essay Three: Positivität der Religion beim jungen Hegel ···· 116
In Place of an Introduction ······················································ 117
Einleitung ··························································· 119
Positivität in Stuttgart und Tübingen124·································
Das Positive in Hegels Stuttgarter Bildungskritik ··················· 124
Hegels Kritik der zeitgenössischen Aufklärung und Theologie ····· 126
Hegels Religionsideal, die Volksreligion 130·····························
Hegels Kritik der Positivität der Religion in Bern130····················
Leben Jesu als Versuch einer Überwindung der Positivität 131·········
Veranlassung der Positivität im Christentum 134························
Der ursprüngliche Gestalt des Christentums selbst und der Geist der Zeiten135··················
Positivität der Religion in der Spätphilosophie Hegels140···············
Immanenz der Positivität in allem Geistigen141·························
Aufhebung der Positivität in der Philosophie143························
Arbeit des Begriffs145····················································
Zusammenfassung146····················································
Appendix: Notes on the Translation of “Positivity” in Persian ················· 148
Bibliography ·················································· 157
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Author: Hamed Saffarian
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