You have heard that it was said, "Love your neighbor [Lev 19:18] and hate your enemy." But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.
Hegel's thinking can be understood as a constructive development within the broad tradition that includes Plato and Immanuel Kant . To this list one could add Proclus , Meister Eckhart , Gottfried Wilhelm Leibniz , Plotinus , Jakob Böhme , and Jean-Jacques Rousseau . What all these thinkers share, which distinguishes them from materialists like Epicurus and Thomas Hobbes , and from empiricists like David Hume , is that they regard freedom or self-determination both as real and as having important ontological implications, for soul or mind or divinity. This focus on freedom is what generates Plato's notion (in the Phaedo , Republic , and Timaeus ) of the soul as having a higher or fuller kind of reality than inanimate objects possess. While Aristotle criticizes Plato's "Forms," he preserves Plato's cornerstones of the ontological implications for self-determination: ethical reasoning, the soul's pinnacle in the hierarchy of nature, the order of the cosmos, and an assumption with reasoned arguments for a prime mover. Kant imports Plato's high esteem of individual sovereignty to his considerations of moral and noumenal freedom, as well as to God. All three find common ground on the unique position of humans in the scheme of things, known by the discussed categorical differences from animals and inanimate objects.
As Summorum Pontificum turns 10 years old on July 7, countless “traditional Catholics” will be celebrating. They have long stopped worrying about such crucial issues as the obvious invalidity of the 1968 rite of episcopal consecration , which alone makes most of their “traditional Masses”, quite tragically, into invalid pseudo-Masses. But out of sight, out of mind. Too comfortable are the traditional externals to which they can attach themselves so easily while remaining under the auspices of the Vatican II Church, thanks in large part to their hero, Benedict XVI — and thanks to his hero, Georg Wilhelm Friedrich Hegel.