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- Jul 24Bill,I think I did answer your question -- and I admitted that many folks would not like my answer.Let me restate my answer more concisely. Hegel's Theodicy (which is Hegel's own term) does explain why Evil exists. We may not like the explanation, but that is what any Theodicy does.Hegel doesn't just explain the Holocaust, but he also explains painful disease; children with cancer; good people suffering, and why millions will die of starvation this year.Hegel's Theodicy explains why, for countless thousands of years before our time, the majority of people lived as Chattel Slaves -- used brutally by so-called Masters. (The Book of Exodus commemorates one saga of the Chattel Slavery of one nation. But I think everybody knows that it is really the story of every nation -- if we go back far enough.)We who live in Free Republics after 1776, can look back with some relief that we have some claim to a Free majority -- even so, our experience is peppered with massive wars, just as in past centuries.Even more universally -- Hegel explains why there is Death, and why the God of Death is also a God of Love. The question is, how are we to understand this? Without presuming to answer that question in a single e-mail, I will expand the question with a quotation from Hegel's LPR 3."But at the same time, this Death isto this extent also the highest Love.It is precisely Love that is theconsciousness of the identity ofthe Divine and the Human, and thisfinitization is carried to its extreme,to Death. Thus, here we find anenvisagement of the Unity of theDivine and the Human at its absolutepeak, the highest intuition of Love."(Hegel, LPR 3 p. 125)All best,--Paul--------------------------------------------
On Wednesday, July 24, 2019, 01:01:39 PM CDT, bill.hord bill.hord@... [hegel] <hegel@yahoogroups.com> wrote:
Paul, you're welcome to your reading. However, for those who don't hold to a theodicy, and, in a sense more importantly, for many who do, your approach in fact throws the theodicy idea itself into doubt and does nothing to answer the question. And of course you don't respond to my suggestion -- you merely say you disagree.
With respect to Hegel, the Holocaust and the Doppelsatz together ask: How could Hegel still be an optimist (Doppelsatz) given the Holocaust?
For you the question is, How could there be any divine justice that allows the Holocaust? I don't think you can answer this question. (And I mean you, Paul, here. If you string together a number of quotes from Hegel and religious texts, and inferences from them, all you do, if you yourself can't answer the question without appeal to authority, and claim to have justified Hegel, is weaken Hegel.)
The quote you include, like so many others, merely begs the question.
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