Ioan Tofan

In what follows I intend to sketch the Hegelian project of the Philosophy of Religion (Religionsphilosophie) mainly by following two coordinates: on the one hand, my aim is to approach it starting from Hegel’s main “dialogue partners” – Christian Wolff and Kant – and from the critique of speculative philosophy on the scenarios of the Illuminist theologies. On the other hand, the first part completed, the discussion will pursue a different route, namely, that of a classical topic discussed by Hegel in his lectures: the relation between philosophy and religion. I am trying to show how Hegel “solves” the tension between the two by lending it a hermeneutic dimension, thus opening up reflections on religion to the encyclopedic segment of the philosophy of spirit

This article discusses the response which Hegel gives in his Lectures on the History of Philosophy to a problem which is first posed in his early writings. The problem is that of the possibility to comprehend the Absolute, the Infinity („Life” is the term Hegel uses in his Early Writings) using the reflexion as instrument. The later response is to see the concept (Begriff) in his speculative sense (in fact the form of absolute reflexion) as a spiritual, historical entity and so, as tradition of representation (Vorstellung). The tradition of a thought is what marks the passage from dominative, intelectual thinking to integrative, reasonable thinking.

On the Theological Legitimacy of DemocracyThe following study attempts to inquire on the possibility of a theological discourse on democracy. It reflects, first of all, the multiple forms of the political theology and describes one specific scenario, that of a hermeneutical relation between the two poles. The next step is to identify concrete historical forms of this relation and depicts two main possibilities: the ideological religious legitimation of the political and the messianic vocation as original tension that makes possible both discourses . Two ways of conceiving democracy are further discussed: the “ideological” democracy and the “dialectical” form, that assume the absolute transcendence of its subjects