Journal of Christian Religious Studies

In the philosophy of absolutism, the initiator Hegel postulates a magnificent schema of a tripartite process that propels development, and he names it the dialectics (Hegel, 1977). Another personality to be considered would be Parmenides who preached the doctrine of oneness of being and unreality of change at the same time. For Parmenides, being or reality simply is and being is one, since plurality is also illusion (Parmenides, Fragments 2 & 3, as cited in Burnet, 1930). More often than not, the implicit implications of some scholars’ views are usually and naturally taken for granted or even regarded as negligible, while the contrary may be the case. Therefore, my exploration of the Hegelian idealism in relation to the Parmenidean metaphysics is an attempt to critically consider the notions of change and permanence amidst the diversities and singularity of being: the development of the Absolute Spirit in juxtaposition with the idea of permanence in order to see if Hegelian absolutism allows for permanence, which is the focal point of Parmenidean metaphysics; if need be, to establish or demonstrate another relationship between Hegel and Heraclitus, in order to expose their similitude: and to find out whether we can talk of the Christian God in Hegelianism. As would be observed, this paper would also employ this analysis in proposing a synthetic dialectics of life, death and their aftermath in the light of these two philosophies, and in relation to a certain Christian existential theism. The total implication of Hegel’s philosophy in relation to Parmenides would reveal at least that, there is a relation of implicit implication between them. This would have added to the reservoir of appreciable framework of knowledgeability.

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