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Hegel and the Hermetic Tradition

Ebook Download Hegel and the Hermetic Tradition

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Review

"This is an excellent book. It performs a significant service by its uninhibited exposure of Hegel's dark side."―Michael Inwood, Trinity College, Oxford, International Philosophical Quarterly, Vol. 42, No. 3, September 2002"The organization of the text is first class, the reading of Hegel's texts sensitive and perspicacious, and the writing poised, even elegant. This would be a fine book for a scholar at any stage of his or her career. For a first book it is absolutely exceptional. . . . As a tracing of the influence of non-standard discourses on Hegel, and as a tracking of their effective presence in Hegel's texts from all periods of Hegel's literary production, Hegel and the Hermetic Tradition is now the indispensable text."―Cyril O'Regan, University of Notre Dame, Owl of Minerva, Vol. 34, No. 2, Spring/Summer 2003"This first book-length study of Hegel and Hermeticism builds on both Continental and Anglo-American Hegal scholarship, contributes new perspectives on the gnostic and mystical aspects of Hegel's thought, and is eminently readable! Left- and right-wing Hegelians and theologians may have to revise their estimation of Hegel, if Magee's interpretation withstands critical scrutiny."―Amos Yong, Bethel College. Religious Studies Review, Vol. 28, No. 4, October 2002"Because Hegel claimed to have attained wisdom rather than to be seeking it, Magee cannot count him as a philosopher. . . He draws evidence from both his work and his life."―Reference and Research Book News, November 2001"Magee's splendid book marshals all the available evidence for the Hermetic background and interests of Hegel. This is no small achievement. It involves mastering a side of intellectual history that is frequently referenced but rarely comprehended and an exhaustive account of its application to the formidable philosophical apparatus of Hegel. The result deserves to become the standard reference work for this dimension, not only of Hegel but also of the entire idealist context."―Review of Metaphysics"I hail this book as an important event in Hegelian studies, especially since it addresses issues that have been neglected or dealt with superficially. Now we have a cogent scholarly work that will serve as the point of reference for many years to come."―Antoine Faivre, Directeur d'Etudes l'Ecole Pratique des Hautes Etudes (Sciences Religieuses, Sorbonne)"Thankfully, there are still some writers today who remember that if one tries to discern what a long-dead author's work means for us without first trying to take the author on his own terms, then one runs the risk of reading into the work the prejudices of the present. Glenn Alexander Magee has written a wonderful book; wonderful because it is the subtext for all the major Hegel literature since the 1930s."―Tom Darby, Carleton University"Glenn Alexander Magee has added a crucial dimension to our understanding of Hegel by showing in abundant detail the deep and life-long influences of hermeticism, alchemy, the Kabbala, and various forms of theosophy on Hegel's metaphysics. . . . Magee gives us a Hegel that Hegel would have recognized on the spot, and we are much in his debt for his doing so."―Robert S. Corrington, Drew University

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"Magee's splendid book marshals all the available evidence for the Hermetic background and interests of Hegel. This is no small achievement. It involves mastering a side of intellectual history that is frequently referenced but rarely comprehended and an exhaustive account of its application to the formidable philosophical apparatus of Hegel. The result deserves to become the standard reference work for this dimension, not only of Hegel but also of the entire idealist context."--Review of Metaphysics "The organization of the text is first class, the reading of Hegel's texts sensitive and perspicacious, and the writing poised, even elegant. This would be a fine book for a scholar at any stage of his or her career. For a first book it is absolutely exceptional."--Owl of Minerva "This excellent book performs a significant service by its uninhibited exposure of Hegel's dark side."--International Philosophical Quarterly "I hail this book as an important event in Hegelian studies, especially since it addresses issues that have been neglected or dealt with superficially. Now we have a cogent scholarly work that will serve as the point of reference for many years to come."--Antoine Faivre, Professor Emeritus, Ecole Pratique des Hautes Etudes, Sciences Religieuses, Sorbonne "This first book-length study of Hegel and Hermeticism builds on both Continental and Anglo-American Hegel scholarship, contributes new perspectives on the gnostic and mystical aspects of Hegel's thought, and is eminently readable!"--Religious Studies Review

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Product details

Paperback: 304 pages

Publisher: Cornell University Press; 2nd edition (June 19, 2008)

Language: English

ISBN-10: 0801474507

ISBN-13: 978-0801474507

Product Dimensions:

6 x 0.2 x 9 inches

Shipping Weight: 14.6 ounces (View shipping rates and policies)

Average Customer Review:

4.7 out of 5 stars

8 customer reviews

Amazon Best Sellers Rank:

#763,084 in Books (See Top 100 in Books)

Was Hegel a Hermetic occultist? Maybe. Glen Magee takes us on a tour of Hegel's writings, but unlike other Hegel scholars, Magee places Hegel against the occultic backdrop of his homeland and upbringing. This allows Magee to take seriously the Hermetic references Hegel makes.But before we can answer that question, we must define Hermeticism. It is a broad tradition of thought that grew out of the writings of Hermes and was expanded and further developed through the infusion of other traditions: alchemy, Kabbalism, mysticism, etc (Magee 1). Magee argues that there are striking similarities and correspondences between Hegel’s thought and theosophic hermeticism: Masonic subtext of initiatory mysticism in Phenomenology, A Boehmian subtext to the Preface of Phenomenology, Kabbalism in his doctrine of Objective Spirit, and Alchemical images in Phil. of Right.Hegel’s journals included diagrams which could only be found in hermetic grimoires. Later in life he began to publicly identify with occultic figures (4). Hegel knew that men like Boehme and others were tagged as hermetics and if he publicly identified with their teachings, he knew he would be seen as a hermeticist.Magee, following Dame Frances Yates, gives a brilliant overview of Hermetic history in the Renaissance.THE CASE BEGINSWhile we have no evidence that Hegel was a Masonic initiate, he collaborated with Masons, wrote Masonic poetry to Masons, and otherwise breathed the hermetic and theosophic air of Swabia.Whatever else one may think about Freemasonry, and regardless of which conspiracies are true (and no doubt they all are), Freemasonry became a repository for hermetic ideas (53). Unlike their Scottish counterparts, German lodges “were teeming with magical, theosophical, mystical ideas” (56).We know that Hegel was influenced by Lessing’s play Nathan the Wise (55) and Lessing was a Mason.Memory as Occultic Practice“Philosophy establishes nothing new; what we have brought forth by our reflection is what everyone already took for granted without reflection” (Hegel, EL, 22, quoted in Magee 85).Hegel acknowledges he is within the mystical tradition (EL, 82).Memory mediates a society’s passing down of Absolute Spirit (Magee 87).Magee posits the Mythology of Reason as the key to unlocking Hegel (88).Speculative Philosophy holds up a mirror (speculum) to the Idea itself: it allows the Idea to comprehend itself (88). In fact, following the Kabbalist tradition, the “mirror” allows one to behold the deeper essence of Spirit (120).Hegel’s thought seeks to unify conceptual thinking with mythopoetic thinking (91).Hegel’s Magic Words are the categories of his philosophy. Our access to recollection/Memory is through Imagination (93). Hegel does not seek to tell us what “Substance” or “Absolute” is; it seeks to bring it into being.This brings us back to the Hermetic Art of Memory. “Imagination” is to evoke from memory the Perennial Philosophy. In other words, to echo Jung, it draws out from within the unconscious.Kant and the TriadsHegel said Kant rediscovered (wiedergefundne) the teaching about triads, the triadic form (100, PG 29, 37), thus implying it is a perennial idea. Most importantly, Hegel says Kant rediscovered it, not that it derives from Kant.Hegel saw Hermetism and Alchemy as manifestations of a collective subconscious and that is how he could take them seriouly (Magee 103).The Divine TriangleA triangle of Triangles, where each center was also a perimeter. The triangle also has planetary and alchemical symbols. Then there is a letter Hegel wrote to the magician Windischmann on the latter’s mental torments (116). Magee argues that the triangle represents a turning point, a “nocturnal contraction of his essence.”Aristotle had made a connection between aether and pneuma (Generation of Animals 736b29-737a1). The element in the stars is aether. Insofar as we are capable of receiving that form, we have astral substance.Hegel drew upon the implicit Hermetic and Boehmian influences of his upbringing in writing PG. We can see a Hermetic Structure:A = A; All is one (hen kai pan). This is the mystical doctrine of “coincidence of opposites).Alchemical ElementsHegel floods his works with alchemical references like “the foaming chalice.” This allows Hegel to identify Spirit with the Infinite, thus avoiding a bad infinity (147). At the end of this Grail Quest Hegel has claimed to attain “Absolute Knowing.”The Four ElementsWhen Hegel speaks of the square he generally has in mind the four elements (192). The triangle is the symbolic form of spirit, the square of nature. Hegel is saying that man’s consciousness exists within these four elements. And by Hegel’s time, Magee notes, the “four elements/square” had become so connected with alchemy that one couldn’t dissociate the images (193). Further, magicians and alchemists routinely made tables where the elements of one sphere corresponded to the elements of another. Hegel makes such an association in Phil. Nature, sec. 280).Conclusion:Is Hegel a Hermetic? While we don't have any journal that says, "Today I embraced Hermeticism," we can see that he came from an occultic background, utilized occultic symbols, identified with occultic figures in public at the end of his career, and otherwise followed the same Occultic path.

Wow this book! I am a 10-year amateur (though highly committed) philosophy reader, and I have read about the hermetic tradition before... This book is highly enjoyable, for anyone interested in mysticism, it is a great introduction and a bit more, for those interested in Hegel's philosophy, it is a radical different way of looking at his system of thought that makes absolute sense and totally adds up! The book is clear in every way: layout, argumentation, style, etc. and it is absolutely clear Hegel was deep into this ancient tradition by the end of the book. It is one of the best books I have read these last years, congratulations to the author!

Prior to discovering this book, I had come to the realization that Hegel had been influenced by mystics. I had read most of Hegel's Lectures on the History of Philosophy and his attention to Boehme, Bruno, Alchemy, Kabbalah, etc. was fascinating. I also have studied the history of hermeticism so this topic was not as alien as it is to most who come from the Anglophone tradition. When I came across this book, I could not put it down. The thesis is one i had a foggy notion of, but this sholarly work presents the thesis claearly with an overflowing glut of evidence. I cannot praise this book enough. Professor Maggee knows that the history of Hermetic thought in Germany from Meister Eckhart to Hegel is one that simply is unknown in the English speaking world. So before proving the thesis, he provides one of the best history lessons on this forgotten history that i have seen to date. This is must reading for all philosophers and historians. I do not give 5 stars liberally.

This beguiling work opens with the statement, "Hegel is not a philosopher". As we go further we see this is to mean that Hegel is expressing the perspective of Absolute Knowledge, in the echoes of the Hermetic tradition. This book is a bit of a tour de force, although perhaps unsettling to those who inherit the Hegel reshaped in the nineteenth century by the Young Hegelians and others, indeed by the reticent stance of Hegel himself whose interest in Bohme and Eckhart, and early contacts with Rosicrucianism, the Masons, and study of a host of occult and theosophical subjects, tends to be factored out of his biographies. This component of Hegel's philosophic odyssey might never meet the approval of an age of science, yet the context is important to an understanding of Hegel's sources and development, and also on the grounds that much that is obscure clarifies at once if seen in this light. In fact this analysis hits the spot. Too much logical bandwidth is wasted on a sort of logical positivist recoil at the glyphic Hegel. Seen in this light, he is another man entirely and can be taken on his own terms, and with a proper caution that the seeker with a mystic triangle argument stands in ghostly shadows near the dialectician hoping to explicate a law of history (read Left Hegelian, Marxist). It is important to know what you were up to!Very well documented text, with good historical snapshots of this side of Reformation history, made to disappear from most philosophic treatments of Hegelian subjects.

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