Troeltsch and Simmel both feared that the loss of religion on a cultural scale would deprive the modern European world of a potentially effective resource for ethical and spiritual unity. To conserve this resource, Simmel argued for a purely formal spirituality that depended upon no doctrines and no institutions. Troeltsch concluded that on a cultural scale, Simmel's program was a recipe for spiritual and ethical suicide; he recommended instead the possibility of a liberal Christianity. In developing this possibility, (...) Troeltsch used Simmel's analysis of symbols of exchange to present a fruitful new sociological conception of the symbol of Christ as a model for shaping the interaction of Christianity and society. (shrink)

This book is a transcription from tapes of a course given by Tillich in the spring quarter of 1963 at the University of Chicago Divinity School. The title is somewhat misleading as Tillich spends a very limited amount of time on the period after Nietzsche--no doubt because of lack of time in the course schedule--and also devotes an entire third of the book to developing the seventeenth- and eighteenth-century philosophical, theological, and cultural background for nineteenth-century Protestant theology. He is especially (...) good on the Enlightenment and the way in which Hume, Rousseau, and Kant, though undeniably enlightened, prepared the way for the Romantic reaction to the superficial rationalism that had culminated in Deism and the bourgeois ideal of reasonable religion. Romanticism itself is viewed as the attempt to resolve the problem of the relation between the finite and the infinite; and Schleiermacher and Hegel are treated in detail as the ones who picked up the romantic problematic and carried it through to systematic theological and cultural synthesis. Tillich then explores the breakdown of the synthesis as it passed through the historical problem of Christianity, the anthropological problem, the proto-existential criticism of Schelling and Kierkegaard, the sociopolitical criticism of Marx, and the voluntaristic and Lebensphilosophie criticism of Schopenhauer and Nietzsche. From here on Tillich appears to be racing with the school calendar. He gives a rapid review of the neo-Kantian-Ritschlian, Erlangen, and Harnackian schools of liberal theology, and concludes by touching briefly upon Bultmann, Troeltsch, Barth, and his own thought. The course was meant to be a survey, but Tillich's presentation of the material is so deft and unerring, and so gently guided in its historical and conceptual unfolding by his own favored theological and religious categories, that the overall impression is of a theological meditation on homo religiosus.--E. A. R. (shrink)

È alla luce della rielaborazione filosofica delle categorie di individualità e alterità che si misura la progressiva presa di distanza dell’etica storicistica (da Schleiermacher a Humboldt, da Dilthey a Troeltsch) da quella formalistica kantiana e che si può cogliere il progetto di fondazione di un’etica materiale che, pur non rinunciando ad elementi di normatività e all’universalità dei principi, individua il suo prevalente oggetto nella natura dei bisogni umani e fissa il suo spazio di azione nella comunanza delle relazioni intersoggettive, (...) cioè in quella fondante dimensione che ha al suo centro l’individualità colta pur sempre di nuovo nella sua storicità determinata e nella sua operatività etica. Ciò che viene al centro non sono più le strutture anonime e le leggi intemporali a porsi come base e come giustificazione nella produzione di valori o nella genesi di sempre nuove formazioni individuali e sociali, ma è, appunto, l’individualità (CACCIATORE, 2002), sia nella sua dimensione conoscitiva sia in quella etica, cioè il vero punto di incontro tra storia e vita. (shrink)

Max Weber· e Troeltsch perceberam a importância que o conceito de direito natural, tal como o entenderam os medievais, teve para a formação e desenvolvimento da civilização Ocidental. Não se pode negar esta importância, mas os estudos posteriores mostram claramente que a leitura feita por aqueles dois cientistas necessita de diversas correções, principalmente quando se toma como para digmática a obra de Tomás de Aquino.

On September 12, 1949, the liberal politician Theodor Heuss, party leader of the „Freie Demokratische Partei“ (FDP), was elected by the Bundesversammlung (Federal Convention) as the first Bundespräsident, i. e. head of state, of the newly founded Bundesrepublik Deutschland. As a young man Heuss had been a close friend and political ally of Friedrich Naumann, the protestant pastor and left wing liberal politician, supported by Ernst Troeltsch. Heuss then working as a political journalist for liberal newspapers and Naumann’s weekly (...) journal Die Hilfe, was an admirer of Troeltsch, and since 1910 they often met in Heidelberg, at Villa Fallenstein, Ziegelhäuser Landstraße 17, where Max and Marianne Weber as well als the Troeltschs lived; Heuss frequently visited Max Weber’s Sunday jour fixe. When in 1915 Troeltsch became a professor at the Philosophical Faculty of Berlin University Heuss regularly kept in contact with him especially through Hans Delbrück’s „Mittwochabend“, a weekly gathering of liberal intellectuals, professors, politicians and journalists discussing political reforms and the ongoing war. Both Troeltsch and Heuss, 19 years younger, demanded the democratization of the Deutsches Reich, and after the end of the war and the revolution of 1918/19 they became members of the newly founded left wing liberal party „Deutsche Demokratische Partei“ (DDP). After Troeltsch’s sudden death on February 1st, 1923, Heuss wrote an obituary, and, together with his wife Elly Heuss-Knapp, attended the funeral service conducted by Adolf von Harnack. Heuss was a member of the „Demokratischer Klub Berlin“, founded in 1919 by liberal politicians, bankers and academics to regularly discuss the political situation of the new democratic state, the Weimar Republic. Unknown until now, seven weeks after Troeltsch’s death the „Demokratische Klub“ invited its members (the club only had male mebers!) to a memorial act for Troeltsch. On this occasion Heuss delivered a speech „Zu Ernst Troeltschs Gedächtnis“ („To the Memory of Ernst Troeltsch“) which is published here for the first time. (shrink)

Heidelberg's intellectual milieu of the early twentieth century can be characterised as a ‘laboratory of the modern age’. Here scholars intensively discussed the crisis of the modern age and in numerous historical and systematic studies attempted to determine the ‘cultural significance’ of religion for modernity. This article takes a look at exemplary aspects of the debates on religion of the jurist Georg Jellinek, the sociologist Max Weber and the Protestant theologian Ernst Troeltsch. Jellinek investigated the significance of religious ideas (...) for the genesis of modern human rights, Weber analysed the ascetic-Protestant, i.e. Puritan roots of the modern capitalism and Troeltsch examined the differences between the social ethos of German Lutheranism and that of the Calvinist world of thought. The primary concern of all was the relevance of religion to present times. For this reason it is necessary that the theories set forth by Jellinek, Weber and Troeltsch also be read with regard to their possible ‘cultural significance’ for the present day. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Ernst Troeltsch's essay on socialism presents a summary account of his views on the prospects for a socialist economic order within the Weimar Republic. Troeltsch attempts to formulate a compromise that incorporates the proposals of both social conservatism and communism. Such a compromise, he insists, is possible on the basis of a realistic assessment of socialism supported by "an act of faith in the future" based upon explicitly religious resources. This essay is significant not only in relation to (...) the "religious socialism" then discussed in Germany, but also for the development of "political theology" today. (shrink)

Big Ideas for Little Kids includes everything a teacher, a parent, or a college student needs to teach philosophy to elementary school children from picture books. Written in a clear and accessible style, the book explains why it is important to allow young children access to philosophy during primary-school education. Wartenberg also gives advice on how to construct a "learner-centered" classroom, in which children discuss philosophical issues with one another as they respond to open-ended questions by saying whether they agree (...) or disagree with what others have said. (shrink)

Introducing Dialogic Pedagogy presents some of the ideas of Russian philosopher Mikhail Bakhtin concerning dialogism in a way that will engage and inspire those studying early childhood education. By translating the growing body of dialogic scholarship into a practical application of teaching and learning with very young children, this book provides readers with alternative ways of examining, engaging and reflecting on practice in the early years to provoke new ways of understanding and enacting pedagogy. This text combines important theoretical ideas (...) with a practical application to support practitioners who are keen to promote creativity and agency through ethical self-other relations. It provides unique insights into the amazing world of the youngest child, and offers enriched understandings of the profound impact of adults in their journey of becoming (or bildung). Key points covered include: Investigating dialogic philosophy and its application to early childhood education, with an emphasis on notions of justice, democracy, ethics and answerability Considering the relationship between dialogism and pedagogical approaches Theorising a range of approaches to relevant early childhood practice, as pedagogy This accessible and readable guide offers sound theoretical principles with practical suggestions for early years' settings. The book is supplemented by an extensive online video resource website that will bring these revolutionary ideas to life.. (shrink)

本书记述了历史上两个幽默大师,即战国时期的齐国人淳于髡和西汉武帝时期的东方朔的生平事迹。.

_Seeing the World through Children’s Eyes_ brings an overarching emphasis on ‘seeing’ to early years research and provides an opportunity to see and hear from leading researchers in the field concerning how they work with visual methodologies in their early years research.

Standard models of adolescent risk taking posit that the cognitive abilities of adolescents and adults are equivalent, and that increases in risk taking that occur during adolescence are the result of socio emotional differences in impulsivity, sensation seeking, and lack of self-control. Fuzzy-trace theory incorporates these socio emotional differences. However, it predicts that there are also cognitive differences between adolescents and adults, specifically that there are developmental increases in gist-based intuition that reflects understanding. Gist understanding, as opposed to verbatim-based analysis, (...) generally has been hypothesized to have a protective effect on risk taking in adolescence. Gist understanding is also an essential element of informed consent regarding risks in medical decision- making. Evidence thus supports the argument that adolescents’ status as mature minors should be treated as an exception rather than a presumption, because accuracy in verbatim analysis is not mature gist understanding. Use of the exception should be accompanied by medical experts’ input on the bottom-line gist of risks involved in treatment. (shrink)

The foundation of the Christian counselling movement -- Christian counselling in the UK -- The aims of Christian counselling -- Integrating psychological and biblical truth -- Sigmund Freud--the founding father of psychotherapy -- The individual psychology of Alfred Adler -- Abraham Maslow--the man with new age tendencies -- Carl Rogers--a man who believed in himself -- Albert Ellis--the aggressive atheist -- The Bible's verdict on psychological 'truth' -- The case against Larry Crabb -- Self-esteem: the secular foundation -- Self-esteem and (...) the Christian counselling movement -- Self-esteem dogma in the light of scripture. (shrink)

The Great Psychotherapy Debate: Models, Methods, and Findings comprehensively reviews the research on psychotherapy to dispute the commonly held view that the benefits of psychotherapy are derived from the specific ingredients contained in a given treatment (medical model). The author reviews the literature related to the absolute efficacy of psychotherapy, the relative efficacy of various treatments, the specificity of ingredients contained in established therapies, effects due to common factors, such as the working alliance, adherence and allegiance to the therapeutic protocol, (...) and effects that are produced by different therapists. In each case, the evidence convincingly corroborates the contextual model and disconfirms the prevailing medical model. (shrink)

English summary: Marc Andre Wiegand analyzes the neo-Kantian premises of Gustav Radbruch's legal philosophy.

Ernst Troeltsch war für März 1923 eingeladen, als einer der ersten deutschen Gelehrten nach dem Weltkrieg in London, Oxford und Edinburgh Vorträge zu seinem Lebenswerk zu halten, starb jedoch kurz zuvor. Die postum veröffentlichten Texte der insgesamt fünf Einzelvorträge vermitteln Troeltschs Idee einer europäischen Kultursynthese im Anschluss an seine Studien zu Der Historismus und seine Probleme. Im Rahmen der Kritischen Gesamtausgabe wird in diesem Band erstmals das deutsche Original der Vorträge gemeinsam mit der englischen Übersetzung präsentiert. Das Erscheinen der (...) englischen Buchfassung noch in Troeltschs Todesjahr motivierte zur deutschen Ausgabe, in der die Texte in anderer Anordnung wiedergegeben sind. Die Geschichte der deutschen und englischen Doppelveröffentlichung liefert zugleich einen Einblick in den schwierigen deutsch-britischen Kulturtransfer in der Zeit nach dem Ersten Weltkrieg. (shrink)

Troeltsch seeks to determine how much the ÒModern SpiritÓ of the early twentieth century actually owed to Protestantism. Troeltsch then proceeds to a comparison between the essential spirit of Protestantism and the Modern Spirit. The book focuses on the practical: ethical, political, and economic.