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Hegel’s philosophy of religion seeks to define a form of religion capable of preserving social unity in the context of modern transformation. At the center of his system stands the Absolute Spirit, whose historical manifestations appear in art, religion, and philosophy. Religion expresses these manifestations symbolically, and the degree of a religion’s completeness determines the clarity of this expression. Hegel maintains that the development of religion and its reconciliation with philosophy provide a rational grounding for religious truth in the modern age and contribute to the self-consciousness of the Absolute Spirit. This study analyzes the rationalization of religion in Hegel’s thought and concludes that only a complete religion aligned with absolute philosophy can fully shape human self-awareness. Hegel ultimately identifies Lutheran Christianity, through the doctrines of incarnation and the Trinity, as the consummate religion that reconciles historical determination with absoluteness. While this approach unifies religion and philosophy and emphasizes reason, it also invites criticism for its Christian exclusivism, secularizing tendency, and the weakening of religion’s sacred character.

This chapter makes a case for elementary-school children having the ability to discuss difficult, abstract philosophical issues. The question of whether judgments of artistic merit are objective or simply an expression of one’s preferences is used as an example of an issue in the philosophy of art that young children can discuss. To make the abstract discussion easier to enter into, a children’s picture book functions as the vehicle to raise it. In this case, Peter Catalanato’s book, Emily’s Art, raises the question about the objectivity of judgments of artistic merit. In the book, a judge clearly makes a mistake when she rejects Emily’s painting because it is a painting of a dog and she hates dogs. We ask the children what the difference is between saying one painting is better than another and saying that you like one flavor of ice cream better than another. Without introducing the names of either great philosophers or labels for philosophical problems, we are able to get young children to engage in deep philosophical discussions and even propose innovative solutions to the problems they discuss.

In this article, we try to examine virtue-based education with regard to effective factors. Virtue-based moral education lays the groundwork for a responsible and fulfilling existence in society by helping students develop moral habits and traits. With a focus on virtue-based education, the goal of this study was to determine the variables influencing how students develop moral virtues in the classroom. In terms of goal and methodology, the current study is a qualitative, applied, and foundational meta-synthesis. The meta-synthesis approach suggested by Sandelowski & Barroso (2006) was applied in this investigation. The content analysis approach served as the foundation for this study's information analysis methodology. In this study, 32 documents from the sources that were searched were put through a systematic analysis process using the PRISMA technique. Patterns were then found, and the results were categorized using the content analysis method. Several categories can be used to classify the elements that impact students' moral virtue development in the classroom, especially when it comes to virtue-based education: Intra-school factors: educational objectives, curriculum material, Formal and Hidden curricula, teacher and trainer roles, administrative procedures, school management techniques, relationships with peers and classmates, and the general school climate and culture. Micro-Environment Factors; This includes the cultural background of the school's location, the family climate, and the educational policies established by the Education Department. The macro-educational policies, the dominant religious philosophy and beliefs, teachers and trainers recruiting system, global changes and developments, and cultural tensions or gaps are examples of environmental factors that take place outside of schools. Lastly, there are the intrinsic and personal factors of students, such as psychological aspects, motivating factors, and their experiences and abilities. Macro-educational policies should be formulated in a way that makes moral instruction the focal point of a virtue-based educational system, rather than merely a subsidiary objective, so students with strong moral qualities can develop in this system.

The growing phenomenon of young people not in education, employment, or training (NEETs) represents a significant challenge for society and, even more so, for the world of education itself, even more so for the world of work. According to many educators and philosophers, the reasons why so many young people in various countries are giving up both on continuing their studies and actively seeking employment can often be traced back to a broader sense of mistrust, a profound mistrust that many young people feel towards the future and, indeed, the world as a whole. Yet, human beings do not simply experience the world: they live a vision of the world. From this vision arises their perception of existence, of their capacity to change life and society for the better, and therefore of the possibility that the future may once again appear as a promise rather than a threat. In the face of youthful nihilism, philosophy could offer meaningful paths that lead to a renewed and positive way of being in the world and imagining the future. Education through philosophy can therefore potentially contribute to addressing the widespread phenomena of youth distress and educational impoverishment of our time. In this article, the author presents a case study of a philosophical practices workshop for young NEETs, designed to address participants' self- and worldview, helping to boost their self-esteem and confidence in themselves and their future. This educational experience is framed within a theoretical framework that highlights the transformative and emancipatory potential of philosophy as a radical educational dimension.

Robert Pippin was for decades among the most outspoken American Hegelians, defending Hegel’s idealist legacy not only against the post-Hegelian turn towards non-discursive or non-notional reality but also rejecting Heidegger’s treatment of Hegel. So it comes as a shock when,in his new book The Culmination (Pippin, 2024), he endorses Heidegger’s characterization of Hegel’s thought as the culmination of Western metaphysics, as the full deployment of its basic premise that being equals logos, i.e., that the truth of everything that exists (or that can exist) can be articulated in the form of discursive judgments, so that the full system of logic is at the same time a full ontology, the description of conditions that everything that exists should meet. In all probability, Heidegger’s answer would have been that capitalism is just one among ontic organizations of the technological disclosure of Being – as he put it, Soviet Union and the US are “metaphysically the same.” To this we should insist that capitalism is not simply an ontic phenomenon, one of the possible versions of technological attunement: capitalism is not just a social phenomenon, it also has a transcendental-ontological status. It is not modern science and technology as such which push us to continuous domination over and exploitation of nature – they function like this only within the frame of capitalism with its permanent propensity towards expanded self-reproduction. So, Pippin is right here: it is not enough to mention technological disponibility as the source of the disappearance of Meaningfulness – one should add the word “capitalism” never used by Heidegger. Here Marx surprisingly meets radical conservatives: Patrick Buisson, the French ultra-conservative, was right in claiming that “le grand deconstructeur, c’est le capitalisme.”

This paper explores how human thoughts shape individual realities across different contexts and concepts. Individuals develop unique thought patterns based on sensory perceptions, past experiences, and anticipated futures derived from collective lived experiences. The layering and accumulation of these diverse thought patterns presents a significant challenge for those seeking to achieve “a state of thoughtlessness”—a state that many spiritual traditions associate with divine connection. The research examines how thought patterns influence moral frameworks within society, demonstrating that negative thought cycles often produce corresponding negative outcomes in behavior and decision-making. Meditation emerges as a critical practice for analyzing and deconstructing these thought patterns, particularly negative ones that impede moral development. Through systematic meditation practices, individuals can progressively strip away layers of “wandering thought” to ultimately reach a thoughtless state where authentic moral decision-making becomes possible. Drawing from ancient philosophical traditions, this study investigates three specific methodologies—assimilation, reduction, and surrender—as pathways toward thoughtlessness and divine connection. Various meditation techniques will be examined, with particular emphasis on how these practices contribute to the cultivation of moral behavior, by working on the cognitive and affective processes of mind, and ultimately, the experience of transcendence. By examining the interconnectedness between thought dissolution, meditation practice, and moral development, this research offers insights into accessing higher states of consciousness and authentic living.