Eric Voegelin

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Eric Voegelin
Born
Erich Hermann Wilhelm Vögelin

(1901-01-03)January 3, 1901
DiedJanuary 19, 1985(1985-01-19) (aged 84)
Alma mater University of Vienna
Era 20th-century philosophy
Region Western philosophy
School Perennial philosophy [1]
Doctoral advisor Hans Kelsen [2]
Main interests
Consciousness
Existence
History
Political science
Spirituality
Notable ideas
Metaxy as the permanent place where man is in-between two poles of existence, [3] criticism of Gnosticism

Eric Voegelin (born Erich Hermann Wilhelm Vögelin; German: [ˈføːgəliːn] ; January 3, 1901 January 19, 1985) was a German-American political philosopher. He was born in Cologne, and educated in political science at the University of Vienna where he became an associate professor of political science in its law faculty. In 1938 he and his wife fled from the Nazi forces which had entered Vienna. They emigrated to the United States, where they became citizens in 1944. He spent most of his academic career at Louisiana State University, the University of Munich and the Hoover Institution of Stanford University.

Cologne city in North Rhine-Westphalia, Germany

Cologne is the largest city of Germany's most populous federal state of North Rhine-Westphalia, and its 1 million+ (2016) inhabitants make it the fourth most populous city in Germany after Berlin, Hamburg, and Munich. The largest city on the Rhine, it is also the most populous city both of the Rhine-Ruhr Metropolitan Region, which is Germany's largest and one of Europe's major metropolitan areas, and of the Rhineland. Centred on the left bank of the Rhine, Cologne is about 45 kilometres (28 mi) southeast of North Rhine-Westphalia's capital of Düsseldorf and 25 kilometres (16 mi) northwest of Bonn. It is the largest city in the Central Franconian and Ripuarian dialect areas.

University of Vienna public university located in Vienna, Austria

The University of Vienna is a public university located in Vienna, Austria. It was founded by Duke Rudolph IV in 1365 and is the oldest university in the German-speaking world. With its long and rich history, the University of Vienna has developed into one of the largest universities in Europe, and also one of the most renowned, especially in the Humanities. It is associated with 20 Nobel prize winners and has been the academic home to a large number of scholars of historical as well as of academic importance.

Political science is a social science which deals with systems of governance, and the analysis of political activities, political thoughts, and political behavior. It deals extensively with the theory and practice of politics which is commonly thought of as determining of the distribution of power and resources. Political scientists "see themselves engaged in revealing the relationships underlying political events and conditions, and from these revelations they attempt to construct general principles about the way the world of politics works."

Contents

Biography

Although he was born in Cologne in 1901, his parents moved to Vienna in 1910, and Eric Voegelin eventually studied at the University of Vienna. The advisers on his dissertation were Hans Kelsen and Othmar Spann. After his habilitation there in 1928 he taught political theory and sociology. While in Austria Voegelin began long-lasting friendships with Alfred Schütz [5] and with F. A. Hayek. [6]

Hans Kelsen Austrian lawyer

Hans Kelsen was an Austrian jurist, legal philosopher and political philosopher. He is author of the 1920 Austrian Constitution, which to a very large degree is still valid today. Due to the rise of totalitarianism in Austria, Kelsen left for Germany in 1930 but was forced to leave this university post after Hitler's seizure of power in 1933 because of his Jewish ancestry. That year he left for Geneva and later moved to the United States in 1940. In 1934, Roscoe Pound lauded Kelsen as "undoubtedly the leading jurist of the time." While in Vienna, Kelsen met Sigmund Freud and his circle, and wrote on the subject of social psychology and sociology.

Othmar Spann was a conservative Austrian philosopher, sociologist and economist whose radical anti-liberal and anti-Socialist views, based on early 19th century Romantic ideas expressed by Adam Müller et al. and popularized in his books and lecture courses, helped antagonise political factions in Austria during the interwar years.

Habilitation defines the qualification to conduct self-contained university teaching and is the key for access to a professorship in many European countries. Despite all changes implemented in the European higher education systems during the Bologna Process, it is the highest qualification level issued through the process of a university examination and remains a core concept of scientific careers in these countries.

As a result of the Anschluss of Austria with Germany in 1938, Voegelin was fired from his job. Narrowly avoiding arrest by the Gestapo, and after a brief stay in Switzerland, he arrived in the United States. He taught at various universities before joining Louisiana State University's Department of Government in 1942. Voegelin remained in Baton Rouge until 1958 when he accepted an offer by Munich's Ludwig-Maximilians-Universität to fill Max Weber's former chair in political science, which had been unoccupied since Weber's death in 1920. In Munich he founded the Institut für Politische Wissenschaft. Voegelin returned to America in 1969 to join Stanford University's Hoover Institution on War, Revolution, and Peace as Henry Salvatori Fellow; here he continued his work until his death on January 19, 1985. He was a member of the Philadelphia Society. [7]

<i>Anschluss</i> annexation of Austria into Nazi Germany on 12 March 1938

Anschluss refers to the annexation of Austria into Nazi Germany on 12 March 1938. The word's German spelling, until the German orthography reform of 1996, was Anschluß and it was also known as the Anschluss Österreichs.

Louisiana State University university in Baton Rouge, Louisiana, USA

Louisiana State University is a public research university in Baton Rouge, Louisiana. The university was founded in 1853 in what is now known as Pineville, Louisiana, under the name Louisiana State Seminary of Learning & Military Academy. The current LSU main campus was dedicated in 1926, consists of more than 250 buildings constructed in the style of Italian Renaissance architect Andrea Palladio, and the main campus historic district occupies a 650-acre (2.6 km²) plateau on the banks of the Mississippi River.

Munich Capital and most populous city of Bavaria, Germany

Munich is the capital and most populous city of Bavaria, the second most populous German federal state. With a population of around 1.5 million, it is the third-largest city in Germany, after Berlin and Hamburg, as well as the 12th-largest city in the European Union. The city's metropolitan region is home to 6 million people. Straddling the banks of the River Isar north of the Bavarian Alps, it is the seat of the Bavarian administrative region of Upper Bavaria, while being the most densely populated municipality in Germany. Munich is the second-largest city in the Bavarian dialect area, after the Austrian capital of Vienna.

Work

In his later life Voegelin worked to account for the endemic political violence of the twentieth century, in an effort variously referred to as a philosophy of politics, history, or consciousness. In Voegelin's Weltanschauung, he "blamed a flawed utopian interpretation of Christianity for spawning totalitarian movements like Nazism and Communism." [8] Voegelin eschewed any ideological labels or categorizations that readers and followers attempted to impose on his work.

Political violence is violence perpetrated by people or governments to achieve political goals. It can describe violence used by a state against other states (war) or against non-state actors. It can also describe politically-motivated violence by non-state actors against a state or against other non-state actors. Non-action on the part of a government can also be characterized as a form of political violence, such as refusing to alleviate famine or otherwise denying resources to politically identifiable groups within their territory.

Philosophy Study of general and fundamental questions

Philosophy is the study of general and fundamental questions about existence, knowledge, values, reason, mind, and language. Such questions are often posed as problems to be studied or resolved. The term was probably coined by Pythagoras. Philosophical methods include questioning, critical discussion, rational argument, and systematic presentation. Classic philosophical questions include: Is it possible to know anything and to prove it? What is most real? Philosophers also pose more practical and concrete questions such as: Is there a best way to live? Is it better to be just or unjust? Do humans have free will?

Consciousness state or quality of awareness or of being aware of an external object or something within oneself

Consciousness is the state or quality of awareness or of being aware of an external object or something within oneself. It has been defined variously in terms of sentience, awareness, qualia, subjectivity, the ability to experience or to feel, wakefulness, having a sense of selfhood or soul, the fact that there is something "that it is like" to "have" or "be" it, and the executive control system of the mind. Despite the difficulty in definition, many philosophers believe that there is a broadly shared underlying intuition about what consciousness is. As Max Velmans and Susan Schneider wrote in The Blackwell Companion to Consciousness: "Anything that we are aware of at a given moment forms part of our consciousness, making conscious experience at once the most familiar and most mysterious aspect of our lives."

Voegelin published scores of books, essays, and reviews in his lifetime. An early work was Die politischen Religionen (1938; The Political Religions), on totalitarian ideologies as political religions due to their structural similarities to religion. He wrote the multi-volume (English-language) Order and History, which began publication in 1956 and remained incomplete at the time of his death 29 years later. His 1951 Charles Walgreen lectures, published as The New Science of Politics, is sometimes seen as a prolegomenon to this series, and remains his best known work. He left many manuscripts unpublished, including a history of political ideas, which has since been published in eight volumes.

Religion is a cultural system of designated behaviors and practices, morals, worldviews, texts, sanctified places, prophecies, ethics, or organizations, that relates humanity to supernatural, transcendental, or spiritual elements. However, there is no scholarly consensus over what precisely constitutes a religion.

Order and History was originally conceived as a six-volume examination of the history of order [9] (occasioned by Voegelin's personal experience of the disorder of his time.???) The first three volumes, Israel and Revelation, The World of the Polis, and Plato and Aristotle, appeared in rapid succession in 1956 and 1957 and focused on the evocations of order in the ancient Near East and Greece.

The Near East is a geographical term that roughly encompasses a transcontinental region centered on Western Asia, Turkey, and Egypt. Despite having varying definitions within different academic circles, the term was originally applied to the maximum extent of the Ottoman Empire. The term has fallen into disuse in English and has been replaced by the terms Middle East, which includes Egypt, and West Asia, which includes the Transcaucasus.

Voegelin then encountered difficulties which slowed down the publication. This, combined with his university administrative duties and work related to the new institute, meant that seventeen years separated the fourth from the third volume. His new concerns were indicated in the 1966 German collection Anamnesis: Zur Theorie der Geschichte und Politik. The fourth volume, The Ecumenic Age, appeared in 1974. It broke with the chronological pattern of the previous volumes by investigating symbolizations of order ranging in time from the Sumerian King List to Hegel. Work on the final volume, In Search of Order, occupied Voegelin's final days and it was published posthumously in 1987. [ original research? ]

One of Voegelin's main points in his later work is that our experience of transcendence conveys a sense of order. Although transcendence can never be fully defined or described, it may be conveyed in symbols. A particular sense of transcendent order serves as a basis for a particular political order. A philosophy of consciousness can therefore become a philosophy of politics. Insights may become fossilised as dogma.

Voegelin is more interested in the ontological issues that arise from these experiences than the epistemological questions of how we know that a vision of order is true or not. For Voegelin, the essence of truth is trust. All philosophy begins with experience of the divine. Since God is experienced as good, one can be confident that reality is knowable. As Descartes would say, God is not a deceiver. Given the possibility of knowledge, Voegelin holds there are two modes: intentionality and luminosity. Visions of order belong to the latter category. The truth of any vision is confirmed by its orthodoxy, by what Voegelin jokingly calls its lack of originality.

Voegelin's work does not fit in any standard classifications, although some of his readers[ who? ] have found similarities in it to contemporaneous works by, for example, Ernst Cassirer, Martin Heidegger, and Hans-Georg Gadamer. Voegelin often invents terms or uses old ones in new ways. However, there are patterns in his work with which the reader can quickly become familiar.

Among indications of growing engagement with Voegelin's work are the 305 page international bibliography published in 2000 by Munich's Wilhelm Fink Verlag; the presence of dedicated research centers at universities in the United States, Germany, Italy, and the United Kingdom; the appearance of recent translations in languages ranging from Portuguese to Japanese; and the publishing of a 34 volume collection of his primary works by the University of Missouri Press and various primary and secondary works offered by the Eric-Voegelin-Archiv of Ludwig-Maximilians-Universität.

Voegelin on Gnosticism

In his The New Science of Politics, Order and History, and Science, Politics and Gnosticism, Voegelin opposed what he believed to be unsound Gnostic influences in politics. He defined gnosis as "a purported direct, immediate apprehension or vision of truth without the need for critical reflection; the special gift of a spiritual and cognitive elite." [10] Gnosticism is a "type of thinking that claims absolute cognitive mastery of reality. Relying as it does on a claim to gnosis, gnosticism considers its knowledge not subject to criticism. Gnosticism may take transcendentalizing (as in the case of the Gnostic movement of late antiquity) or immanentizing forms (as in the case of Marxism)."

Apart from the Classical Christian writers against heresy, his sources on Gnosticism were secondary, since the texts in the Nag Hammadi library were not yet widely available. For example, Voegelin uses Hans Urs von Balthasar, Henri de Lubac, and Hans Jonas. [11]

Voegelin perceived similarities between ancient Gnosticism and modernist political theories, particularly communism and nazism. He identified the root of the Gnostic impulse as alienation, that is, a sense of disconnection from society and a belief that this lack is the result of the inherent disorder, or even evil, of the world. This alienation has two effects:

According to Voegelin the Gnostics are really rejecting the Christian eschaton of the kingdom of God and replacing it with a human form of salvation through esoteric ritual or practice.

The primary feature that characterizes a tendency as gnostic for Voegelin is that it is motivated by the notion that the world and humanity can be fundamentally transformed and perfected through the intervention of a chosen group of people (an elite), a man-god, or men-Gods, Übermensch , who are the chosen ones that possess a kind of special knowledge (like magic or science) about how to perfect human existence.

This stands in contrast to a notion of redemption that is achieved through the reconciliation of mankind with the divine. Marxism therefore qualifies as "gnostic" because it purports that we can establish the perfect society on earth once capitalism has been overthrown by the "proletariat". Likewise, Nazism is seen as "gnostic" because it posits that we can achieve utopia by attaining racial purity, once the master race has freed itself of the racially inferior and the degenerate.

In the two cases specifically analyzed by Voegelin, the totalitarian impulse is derived from the alienation of the individuals from the rest of society. This leads to a desire to dominate (libido dominandi) which has its roots not just in the Gnostic's conviction of the imperative of his vision but also in his lack of concord with a large body of his society. As a result, there is very little regard for the welfare of those who are harmed by the resulting politics, which ranges from coercive to calamitous (e.g. the English proverb: "You have to crack a few eggs to make an omelet", or its Russian variety: "When you chop wood, chips fly").

Because Voegelin applied the concept of Gnosis undiscriminatingly to Marxism, communism, National Socialism, progressivism, liberalism and humanism, [12] critics have pointed out that Voegelin's concept of Gnosis lacks theoretical precision. [13] [14] Therefore, it can – according to this criticism – hardly serve as a scientific basis for an analysis of political movements. Rather, the term "Gnosticism" as used by Voegelin is more of an invective just as "when on the lowest level of propaganda those who do not conform with one's own opinion are smeared as communists". [15]

Immanentizing the eschaton

One of his most quoted passages (by such figures as William F. Buckley Jr.) [16] is:

The problem of an eidos in history, hence, arises only when a Christian transcendental fulfillment becomes immanentized. Such an immanentist hypostasis of the eschaton, however, is a theoretical fallacy. [17]

From this comes the catchphrase: "Don't immanentize the eschaton!" which simply means: "Do not try to make that which belongs to the afterlife happen here and now" or "Don't try to create Heaven on Earth."

When Voegelin uses the term gnosis negatively, it is to reflect the word as found in the Manichaeism and Valentinianism of antiquity. As it is later then immanentized (or manifest) in modernity in the wake of Joachim of Fiore and in the various ideological movements outlined in his works. [18] Voegelin also builds on the term gnosticism as it is defined by Hans Jonas in his The Gnostic Religion in reference to Heidegger's gnosticism. Which is to have an understanding and control over reality that makes Mankind as powerful as the role of God in reality.

Voegelin was arguing from a Hellenistic position that good gnosis is derived from pistis (faith) and that the pagan tradition made a false distinction between faith and noesis. Furthermore, this dualist perspective was the very essence of gnosticism via the misuse of Noema and caused a destructive division between the internal and external world in human consciousness. To reconcile the internal (subjective) and external (objective) world of consciousness was the restoration of order. [19] [20]

Social alienation

Voegelin identified the root of the Gnostic impulse as alienation, that is, a sense of disconnection with society, and a belief that this disconnection is the result of the inherent disorder, or even evil, of the world. This alienation has two effects:

Voegelin's conception of gnosis and his analysis of Gnosticism in general has been criticized by Eugene Webb. In an article entitled "Voegelin's Gnosticism Reconsidered," Webb explains that Voegelin's concept of Gnosticism was conceived "not primarily to describe ancient phenomena but to help us understand some modern ones for which the evidence is a great deal clearer." [21] [ page needed ] Webb continues, "the category (of Gnosticism) is of limited usefulness for the purpose to which he put it ... and the fact that the idea of Gnosticism as such has become so problematic and complex in recent years must at the very least undercut Voegelin's effort to trace a historical line of descent from ancient sources to the modern phenomena he tried to use them to illuminate." [21] [ page needed ]

Spiritual revival

Voegelin's work does not lay out a program of reform or offer a doctrine of recovery from what he termed the "demono-maniacal" in modern politics. However, interspersed in his writings is the idea of a spiritual recovery of the primary experiences of divine order. He was not interested so much in what religious dogmas might result in personal salvation, but rather a recovery of the human in the classical sense of the "daimonios aner" (Plato's term for "the spiritual man"). He did not speculate on the institutional forms in which a spiritual recovery might take place, but expressed confidence that the current 500-year cycle of secularism would come to an end because, as he stated, "you cannot deny the human forever."[ citation needed ]

In an essay published in 1965, [22] Voegelin suggested that the Soviet Union would collapse from within because of its historical roots in philosophy and Christianity. Later at an informal talk given at University College, Dublin, Ireland in 1972, [23] Voegelin suggested the Soviet Union might collapse by 1980 because of its failure to succeed in its domestic commitments and external political challenges.

Bibliography (selection)

Rezension
The Collected Works of Eric Voegelin

See also

Related Research Articles

Gnosticism is a modern name for a variety of ancient religious ideas and systems, originating in Jewish-Christian milieux in the first and second century AD. These systems believed that the material world is created by an emanation or 'works' of a lower god (demiurge), trapping the divine spark within the human body. This divine spark could be liberated by gnosis, spiritual knowledge acquired through direct experience. Some of the core teachings include the following:

  1. All matter is evil, and the non-material, spirit-realm is good.
  2. There is an unknowable God, who gave rise to many lesser spirit beings called Aeons.
  3. The creator of the (material) universe is not the supreme god, but an inferior spirit.
  4. Gnosticism does not deal with "sin," only ignorance.
  5. To achieve salvation, one needs gnosis (knowledge).

Gnosis is the common Greek noun for knowledge. The term is used in various Hellenistic religions and philosophies. It is best known from Gnosticism, where it signifies a knowledge or insight into humanity’s real nature as divine, leading to the deliverance of the divine spark within humanity from the constraints of earthly existence.

Norbert Elias German sociologist

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Hans Jonas was a German-born American Jewish philosopher, from 1955 to 1976 the Alvin Johnson Professor of Philosophy at the New School for Social Research in New York City.

In political theory and theology, to immanentize the eschaton means trying to bring about the eschaton in the immanent world. In all these contexts it means "trying to make that which belongs to the afterlife happen here and now ". Theologically the belief is akin to postmillennialism as reflected in the Social Gospel of the 1880–1930 era, as well as Protestant reform movements during the Second Great Awakening in the 1830s and 1840s such as abolitionism.

Gnosticism in modern times includes a variety of contemporary religious movements, stemming from Gnostic ideas and systems from ancient Roman society. Gnosticism is an ancient name for a variety of religious ideas and systems, originating in Jewish-Christian milieux in the first and second century CE.

Gilles Quispel was a Dutch theologian and historian of Christianity and Gnosticism. He was professor of early Christian history at Utrecht University.

Percy Ernst Schramm was a German historian.

Peter Koslowski was a Professor of Philosophy, especially Philosophy of Management and Organisation and History of Modern Philosophy, at the Vrije Universiteit Amsterdam.

The University of Missouri Press is a university press operated by the University of Missouri in Columbia, Missouri and London, England; it was founded in 1958 primarily through the efforts of English professor William Peden. Many publications are by, for, and about Missourians. The Press also emphasizes the areas of American and world history; military history; intellectual history; biography; journalism; African American studies; women's studies; American, British, and Latin American literary criticism; political science; regional studies; and creative nonfiction. The Press has published 2,000 books since its founding and currently publishes about 30 mostly academic books a year.

Metaxy is defined in Plato's Symposium via the character of the priestess Diotima as the "in-between" or "middle ground".

Eckart Schütrumpf is a professor of classics at the University of Colorado at Boulder known for his work on political, ethical, rhetorical and poetic issues in Aristotle, Plato, Cicero, and other ancient writers. In 2005 he won a prestigious research prize from the Alexander von Humboldt Foundation for foreign scholars in the humanities. He is currently working on an edition of Aristotle's fragments.

Charles R. Embry is Professor Emeritus of Political Science at Texas A&M University–Commerce, he joined then East Texas State University in 1969. Dr. Embry has just published The Philosopher and the Storyteller: Eric Voegelin and Twentieth-Century Literature, University of Missouri Press, ISBN 978-0-8262-1790-5. Dr. Embry previously edited the following two books; Robert B. Heilman and Eric Voegelin: A Friendship in Letters, 1944–1984 and coeditor of Philosophy, Literature, and Politics: Essays Honoring Ellis Sandoz.

Eugene Webb is Professor Emeritus in the University of Washington Henry M. Jackson School of International Studies. Webb holds a Ph.D., in Comparative Literature from Columbia University (1965), an M.A. in English Literature from Columbia University (1962) and also a B.A., in Philosophy from the University of California, Los Angeles (1960). Webb was a member of the faculties of both the Comparative Literature Department and the Henry M. Jackson School of International Studies, where he served as Associate Director and chaired programs in both Comparative Religion and European Studies (1994). Webb was also the founder of those two programs: Comparative Religion in 1974, and European Studies in 1994. He retired from the University of Washington in 2000, where he now has the title Professor Emeritus of International Studies. Webb has two books on the novels and plays of Samuel Beckett, and has authored the books The Dark Dove: The Sacred and Secular in Modern Literature (1975), Eric Voegelin, Philosopher of History (1981), Philosophers of Consciousness (1988) and The Self Between: From Freud to the New Social Psychology of France (1993), all published by the University of Washington Press. His book World View and Mind: Religious Thought and Psychological Development was published by the University of Missouri Press in 2009, and his In Search of the Triune God: The Christian Paths of East and West was published by the same press in 2014. Webb translated and wrote the introduction to Jean-Michel Oughourlian's, The Puppet of Desire: The Psychology of Hysteria, Possession, and Hypnosis,. He also translated a second book by Oughourlian, The Genesis of Desire, published by Michigan State University Press in 2010.

Ellis Sandoz is the Hermann Moyse Jr. Distinguished Professor of Political Science and Director of the Eric Voegelin Institute for American Renaissance Studies at Louisiana State University. Sandoz is also the former chairman of that department.

Kurt Rudolph is a German researcher of Gnosticism and Mandaeism.

Heinz Schilling is a German historian.

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Gotthold Julius Rudolph Sohm was a German jurist and Church historian as well as a theologian. He published works concerning Roman and German law, Canon law and Church History.

Klaus Vondung is a German scholar on the fields of cultural and German studies. The focus of his academic work lies on the interplay of literature, politics and religion during the German Empire, Nazi Germany and beyond.

References

  1. David R. Cole, The Political Philosophy of Eric Voegelin and His Followers, Edwin Mellen Press, 2008, p. iv.
  2. Christian Damböck (ed.), Influences on the Aufbau, Springer, 2015, p. 258.
  3. Eric Voegelin, "Reason: The Classic Experience," in Voegelin, Published Essays, 1966-1985, vol. 12 of The Collected Works of Eric Voegelin, ed. Ellis Sandoz (Baton Rouge: Louisiana State University Press, 1990), 289-90; Order and History, Volume IV: The Ecumenic Age, vol. 17 of The Collected Works of Eric Voegelin, ed. Michael Franz (Columbia, MO: University of Missouri Press, 2000), 408.
  4. "Professor Bruno Latour's Lecture on Politics and Religion: A Reading of Eric Voegelin: Bruno Latour's lecture on politics and religion". July 27, 2015. Retrieved March 15, 2018.
  5. Szakolczai, Arpad. "Eric Voegelin and Alfred Schütz: A Friendship That Lasted a Lifetime" url = http://voegelinview.com/voegelin-schuetz-correspondence-review-pt-1/
  6. Federici, Michael. Eric Voegelin: The Restoration of Order, ISI Books, 2002, p. 1
  7. Distinguished members (PDF), The Philadelphia society, archived from the original (PDF) on January 18, 2012.
  8. McDonald, Marci (October 2004). "The Man Behind Stephen Harper". The Walrus. CA . Retrieved January 18, 2013.
  9. Voegelin, Eric (2000). The Collected Works of Eric Voegelin, Volume 17: Order and History, Volume IV, The Ecumenic Age. columbia and london: University of Missouri Press. pp. 45–46. ISBN   0-8262-1301-4.line feed character in |title= at position 20 (help)
  10. Webb 1981, p. 282: 'According to Voegelin, the claim to gnosis may take intellectual, emotional, and volitional forms.'
  11. Voegelin, Eric (1989), Sandoz, Ellis; Weiss, Gilbert; Petropoulos, William (eds.), The Collected Works, Louisiana State University Press, ISBN   0-8071-1826-5 .
  12. 1901-1985., Voegelin, Eric, (1987). The new science of politics : an introduction (Pbk. ed.). Chicago: University of Chicago Press. pp. 128ff., 173ff. ISBN   9780226861142. OCLC   16992786.
  13. Hans, Kelsen,. Secular Religion A Polemic against the Misinterpretation of Modern Social Philosophy, Science and Politics as "New Religions". Walter, Robert, Jabloner, Clemens, Zeleny, Klaus, Franz-Steiner-Verlag Stuttgart (2. Auflage ed.). Stuttgart. ISBN   9783515117609. OCLC   988613915.
  14. Secular religion : Rezeption und Kritik von Hans Kelsens Auseinandersetzung mit Religion und Wissenschaft. Jabloner, Clemens, 1948–,. Wien: Manz. 2013. pp. 19–42. ISBN   9783214147556. OCLC   864572584.CS1 maint: others (link)
  15. 1881–1973., Kelsen, Hans, (2004). A new science of politics : Hans Kelsen's reply to Eric Voegelin's "New science of politics" : a contribution to the critique of ideology. Voegelin, Eric, 1901–1985., Arnold, Eckhart. Frankfurt: Ontos Verlag. p. 107. ISBN   9783110327373. OCLC   607253659.
  16. Buckley Jr., William F. Cancel Your Own Goddam Subscription: Notes & Asides from National Review, Basic Books, 2007, pp. 23–24
  17. Voegelin 1987, p. 120.
  18. Voegelin 1987, chap. 4.
  19. Voegelin, Eric, The ecumenic age, order & History, vol. 4, esp. Introduction & chap. 5.
  20. Voegelin, Eric (2000), Franz, Michael (ed.), The collected works, 17, University of Missouri Press.
  21. 1 2 Webb 2005.
  22. "In Search of the Ground", Published Essays, 1953—1965, p 239 (Collected Works Vol 11)
  23. The Irish Dialogue with Eric Voegelin: Eric Voegelin informal talk at University College, Dublin in 1972, recorded and transcribed by Brendan Purcell. The recording and transcript are available at VoegelinView. http://voegelinview.com/the-irish-dialogue-with-eric-voegelin-pt1/
  24. geplant: Wien 1938. Nach der Besetzung Österreichs durch die Deutschen in der schwedischen Firmen-Neugründung erschienen
  25. Im Inhaltsverzeichnis ist Voegelins Originaltext nicht explizit genannt, sondern er steht lediglich unter einem summarischen Titel der Hg'in. Drei Teile auf deutsch: die Rezension selbst, Eine Antwort Arendts S. 42–51 und eine Abschließende Bemerkung Voegelins S. 51f. In einem Schluss-Kommentar geht die Hg'in auf die Unterschiede der beiden ein. Die Originaltexte zuerst in Englisch: E. V., The origins of totalitarism, in: Review of Politics, Hg. University of Notre Dame, South Bend, IN. Jg. 15, H. 1, 1953, pp 68 – 76; sowie Arendt, A reply, pp 76 – 84; und Voegelin, Concluding remarks, pp 84s. Alle drei Teile auch im Reprint-Sammelband The crisis of modern times: Perspectives from the Review of Politics 1939–1962, Verlag: wie das Heft, 2007, ISBN   0-268-03506-7, E. V. pp 272 – 280; Arendt pp 280 – 287; E. V. pp 287 – 289

Further reading

Primary literature

All of Voegelin's writing is published as his Collected Works (CW), reviewed by Mark Lilla, "Mr. Casaubon in America" The New York Review of Books 54/11 (June 28, 2007): 29–31.

Primary sources

Secondary literature