"One must assume we are all familiar with what is commonly called 'education.'" This is how Schleiermacher begins his famous 1826 lecture on the Art of Education. But in proceeding further-and unlike Rousseau or Locke before him-Schleiermacher carefully avoids assuming that education is primarily about a return to nature or about "soundness" of mind and body. Education is instead an ethical and political undertaking and a pragmatic art whose ultimate object and morality has differed greatly over time. It (...) is exercised as a form of practical influence by the older generation on the younger: "A significant part of the activity of the older generation extends toward the younger," Schleiermacher reasons, and it "is more complete and perfect the more it is governed by an idea of what should happen-the more it has an exemplar to guide its action-the more it is an art." This book offers these and other insights on education-long canonical in Central and Northern Europe-for the first time for an English audience. It also provides five chapters by scholars in education and its history that discuss various aspects of Schleiermacher's lecture. (shrink)

Traduçáo do texto de texto Über die verschiedenen Methoden des Übersetzens , redigido no período em que Schleiermacher lecionava em Berlim. Originalmente escrito como base para uma conferência proferida em 24 de junho de 1813, na Academia Real de Ciências. A presente traduçáo baseia-se na publicaçáo inclusa na Friedrich Schleiermacher’s sämmtliche Werke , Dritte Abteilung: Zur Philosophie, Zweiter Bd., Berlin, Reimer, 1838, S. 207-245.

Das typologische Spektrum der Denkformen von Alterität ist breit. Es erstreckt sich zwischen leerer Gleichheit und unzugänglicher Fremdheit. Eine besondere Zuspitzung erfährt das Thema in der Theologie im Gottesgedanken. Das Buch behandelt diesen Problemzusammenhang anhand von Fallstudien zu Schleiermacher und Luther. Bei der Interpretation geht es zugleich um die Frage nach Genese und Quellen von Alterität in übergreifenden Zusammenhängen. Im Mittelpunkt stehen hierbei die grossen theologischen Gegensatzverhältnisse zwischen Gott und Sünde im Horizont, ebenso die vielfältigen Differenzkorrelationen von Selbst und (...) Welt. Dies findet eine Zuspitzung in der Fokussierung von Entsprechungen zwischen Gottes-, Sozial- und Selbstverhältnissen: Theologie wird mit der Logik von Soziologie und Psychologie verknüpft."-- Back cover. (shrink)

The German theologian and philosopher, Friedrich Daniel Ernst Schleiermacher, is important in hermeneutic history for at least two reasons. First, he initiated the transition of hermeneutics from rule‐governed interpretation in particular disciplines‐such as theology, law, and philology‐to a comprehensive analysis of human understanding as such. Second, he is not only the father of general hermeneutics, but also of modern theology. In developing his hermeneutic principles, Schleiermacher steers a middle path between the rationalist Enlightenment interpreters, and the historical‐critical (...) philologists. The third extreme he eschews is dogmatic biblical exegesis that, when it emphasizes the text's divine inspiration, results in disregard for historical particularity. Schleiermacher's hermeneutics tries to integrate the pre‐given ontological structures of language that shape an author's mind with the spiritual element. Every linguistic expression contains both the objective structural and subjective psychological aspects, which require the interpreter's corresponding grammatical (or comparative) and divinatory (or psychological) skills for determining meaning. (shrink)

Hugh Blair gilt als einer der einflussreichsten Autoren der schottischen Aufklärung. Seine Predigten wurden mehrfach gedruckt und aufgelegt. F.D.E. Schleiermacher übernahm um die Jahrhundertwende 1800 die erste Übersetzung der Bücher 4 und 5 von Blairs Predigten ins Deutsch. Diese liegen hier in einer gewohnt hochwertigen, kritischen Edition vor.

A revision of the author's thesis (doctoral)--Freie Universitèat Berlin, 1988.

This essay proposes an ethics of spirituality as a post-secular question by tracing the legacy of Schleiermacher in Charles Taylor’s account. Given the recent interest in spirituality as a matter of each individual’s perspective and orientation, it is important to explore whether spirituality involves an ethics of spirituality. This question resonates with the ethics of belief in James-Clifford debates and its recent discussions on the non-propositional aspect of belief and its ethical implications for oneself and others. The paper addresses (...) how Schleiermacher and Taylor suggest the ethics of spirituality that demands authentic spirituality and reciprocal communication and recognition, while revealing differences concerning interactions with the institutional church, civil religion, and the civic-cultural frame of rationality and utility. (shrink)

German theologian F. D. E. Schleiermacher's doctrine of God-the first to be developed in the post-Kantian era-fundamentally changed the course of Christian theology. The degree to which his doctrine of God was influenced by the philosophy of Benedict de Spinoza remains in dispute, however. This study examines the ways in which Schleiermacher actively adopted elements of Spinoza's thought in the development of his own theological doctrine of God. Julia Lamm's analysis of little-known but seminal essays by Schleiermacher (...) reveals his young creative genius in daring to go beyond the neo-Spinozism of Herder and the post-Kantianism of Fichte by developing his own post-Kantian Spinozism. Schleiermacher's unique simultaneous appropriation of Kant and Spinoza is characterized by four themes: an organic monism, an ethical determinism, a critical realism, and a nonanthropomorphic view of God, which Lamm traces through his two major theological works, On Religion: Speeches to Its Cultured Despisers and The Christian Faith. Ultimately, Lamm finds that Schleiermacher departs from Spinoza in significant ways. Most notably, he talks about "the living God" who is best expressed through the divine attributes of love and wisdom. This living God is what Schleiermacher refers to as the "third alternative" to, on the one hand, the anthropomorphized God of orthodox Protestantism and, on the other hand, Spinoza's natura naturans. (shrink)

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

--2. Bd. Des Sokrates Apologie. Kriton. Euthydemos. Menexenos. Gorgias. Menon. Bearb. von H. Hofmann.--3. Bd. Phaidon. Das Gastmahl. Kratylos. Bearb. von D. Kurz.--4. Bd. Politeia. Der Staat. Bearb. von D. Kurz.--5. Bd. Phaidros. Parmenides. Briefe. Bearb. von D. Kurz.--6. Bd. Theaitetos. Der Sophist. Der Staatsmann. Bearb. von P. Staudacher.--7. Bd. Timaios, Kritias. Philebos. Bearb. von K. Widdra.--8. Bd. Nomōn. Gesetze. Bearb. von K. Schöpsdau. 2 v.

Schleiermacher is a philosopher and theologist, widely known in Protestant society, whose philosophy, after the turn of the nineteenth and twentieth centuries, has only just begun to be rediscovered in Russia nowadays. One of the central works of Schleiermacher is the lecture on dialectics, which he read at the University of Berlin. In these lectures on dialectics Schleiermacher presents his system of philosophy. He tries to unite the world of action and the world of science, revealing their (...) common root, and give us his own view on the solution of the problem of post-Kantian philosophy. Action and cognition, writes Schleiermacher, are not two different worlds irreducible to each other in which a person is ought to live, but they are only two different views on reality, and since they can be described in the same concepts, dominance of one or another side depends from which of the concepts common to both “worlds” exceed. Moreover, in these lectures one can see how Schleiermacher understands the connection between theology and philosophy. Theology, the validity of the ground of which are confirmed by the obviosity of a religious feeling - the revelation of the Absolute - and philosophy, which gradually goes back to the Absolute, describing it as a higher concept, which has no opposition, therefore, which the mind cannot determine, has its common foundation in the Absolute or God, who is given to us in feeling, and implied to every act of being and thinking. So, Schleiermacher's “Dialectics” can rightfully be considered not only an exposition of his philosophical system, but also a key to understanding the interconnectedness of philosophy and theology and their connection through the concept of God. (shrink)

In dieser Schrift begründet Schelling 1800 in methodischer Strenge das Programm seiner Philosophie, d. h. die Notwendigkeit der Zusammenführung von Natur- und Transzendentalphilosophie.

BackgroundIn the Canadian Alliance for Healthy Hearts and Minds (CAHHM) cohort, participants underwent magnetic resonance imaging (MRI) of the brain, heart, and abdomen, that generated incidental findings (IFs). The approach to managing these unexpected results remain a complex issue. Our objectives were to describe the CAHHM policy for the management of IFs, to understand the impact of disclosing IFs to healthy research participants, and to reflect on the ethical obligations of researchers in future MRI studies.MethodsBetween 2013 and 2019, 8252 participants (...) (mean age 58 ± 9 years, 54% women) were recruited with a follow-up questionnaire administered to 909 participants (40% response rate) at 1-year. The CAHHM policy followed a restricted approach, whereby routine feedback on IFs was not provided. Only IFs of severe structural abnormalities were reported.ResultsSevere structural abnormalities occurred in 8.3% (95% confidence interval 7.7–8.9%) of participants, with the highest proportions found in the brain (4.2%) and abdomen (3.1%). The majority of participants (97%) informed of an IF reported no change in quality of life, with 3% of participants reporting that the knowledge of an IF negatively impacted their quality of life. Furthermore, 50% reported increased stress in learning about an IF, and in 95%, the discovery of an IF did not adversely impact his/her life insurance policy. Most participants (90%) would enrol in the study again and perceived the MRI scan to be beneficial, regardless of whether they were informed of IFs. While the implications of a restricted approach to IF management was perceived to be mostly positive, a degree of diagnostic misconception was present amongst participants, indicating the importance of a more thorough consent process to support participant autonomy.ConclusionThe management of IFs from research MRI scans remain a challenging issue, as participants may experience stress and a reduced quality of life when IFs are disclosed. The restricted approach to IF management in CAHHM demonstrated a fair fulfillment of the overarching ethical principles of respect for autonomy, concern for wellbeing, and justice. The approach outlined in the CAHHM policy may serve as a framework for future research studies.Clinical trial registrationhttps://clinicaltrials.gov/ct2/show/nct02220582. (shrink)

An assessment is made of Rudolf Otto's criticisms of Friedrich Schleiermacher's claim that religious feeling is to be interpreted as essentially involving a feeling of absolute dependence. Otto's criticisms are divided into two kinds. The first suggest that a feeling a dependence, even an absolute one, is the wrong sort of feeling to locate at the heart of religious consciousness. It is argued that this criticism is based on misinterpretations of Schleiermacher's view, which is in fact much (...) closer to Otto's than the latter appreciated. The second kind of criticism suggests that the feeling of absolute dependence cannot play the foundational role assigned to it by Schleiermacher, since it is itself a secondary response. It is argued not only that Otto provides no justification for this criticism, but that Otto's own position is incoherent unless Schleiermacher's view is accepted. (shrink)

Manifold expressions of a particular critique appear throughout Søren Kierkegaard’s pseudonymous corpus: for Kierkegaard and his pseudonyms faith is categorically not a first immediacy, and it is certainly not the first immediate, the annulment of which concludes the first movement of Hegelian philosophy. Kierkegaard’s pseudonyms make it clear that he holds the Hegelian dogmaticians responsible for the promulgation of this misconception, but when Kierkegaard’s journals and papers are consulted another transgressor emerges: the renowned anti-idealist F.D.E. Schleiermacher. I address the (...) extent to which this particular indictment is justified; over-against Gerhard Schreiber, I argue that this characterization of Schleiermacher’s view of religion is indeed a de facto critique. I begin by presenting and demonstrating the ubiquity of the phenomenon at the heart of Schleiermacher’s conception of perfect God-consciousness, then proceed to apply criticisms raised by Kierkegaardian pseudonyms Judge William, Vigilius Haufniensis, Johannes Climacus, and Anti-Climacus, supplemented with concerns raised by Kierkegaard himself, in order to demonstrate that these criticisms do indeed apply to and problematize Schleiermacher’s view. (shrink)

This article elaborates a claim, first introduced by Wilhelm Dilthey, that metaphysics represents an illusory flight from the tragedy of human finitude. Metaphysics, of which psychoanalytic metapsychologies are a form, transforms the unbearable fragility and transience of all things human into an enduring, permanent, changeless reality, an illusory world of eternal truths. Three “clinical cases” illustrate this thesis in the work and lives of a philosopher and two psychoanalytic theorists: Friedrich Nietzsche and his metaphysical doctrine of the eternal return (...) of the same, Sigmund Freud and his dual instinct theory, and Heinz Kohut and his theoretical language of the self. It is contended that the best safeguard against the pitfalls of metaphysical illusion lies in a shared commitment to reflection on the constitutive contexts of all our theoretical ideas. (shrink)

Le cours de Schelling sur le Monotheisme, discretement polemique ( a l'egard de Schleiermacher et surtout de Hegel), enseigne a Munich a partir de 1828, forme dans l'edition posthume le porche de la Philosophie de la mythologie. Cette situation due a l'editeur n'est pourtant pas pleinement satisfaisante. Car alors le Monotheisme fait double emploi avec l'Introduction historico-critique a la Mythologie, avec laquelle il a sans doute alterne selon les semestres. Or l'elaboration parallele de l'expose de l'empirisme philosophique (Darstellung) et, (...) plus tardive, de la Philosophie rationnelle a retenti dans l'intervalle sur la signification du Monotheisme. La distinction de plus en plus accusee d'un negatif rationnel et d'un positif historique englobe desormais celle de la Mythologie ou du paganisme et de la Revelation ou du christianisme. A la philosophie negative revient la dignite de philosophie premiere. La mythologie, des lors coloree negativement, projette ses effigies de neant, mais comme des prefigurations de l'avenir. La refonte successive des seules versions de l'Introduction a la Revelation confere au cours sur le Monotheisme une certaine autonomie. Dans la ligne ideale d'un developpement synchronise, le Monotheisme occupe, bien que relativement en porte-a-faux, l'emplacement charniere, le point delicat d'amorcage de la philosophie historique, documentee. La presentation du Monotheisme comme theogonie transcendantale et theorie des principes ou puissances est en outre le plus simple et le plus clair de tous les textes de Schelling traitant du probleme de la transition. (shrink)

If the task of a post-Cartesian psychoanalysis is understood as one of exploring the patterns of emotional experience that organize subjective life, one can recognize that this task is pursued within a framework of delimiting assumptions concerning the ontology of the person. In this paper, we discuss these assumptions as they have emerged in the thinking of four major philosophers on whom we have drawn: Søren Kierkegaard, Friedrich Nietzsche, Ludwig Wittgenstein, and Martin Heidegger. Our purpose in what follows is (...) to describe essential ideas of these various thinkers and to identify the formative personal contexts within which their key insights into human life took form. By psychologically contextualizing philosophical assumptions, we hope to make progress toward discerning the particularization of scope that may be associated with these assumptions, and hence to begin a further opening up of the horizons of understanding that inevitably encircle psychoanalytic inquiry. (shrink)

Die ausserlich lockerer erscheinende Gedankenfuhrung und der eher einem gedanklichen Kunstwerk als einer philosophisch-wissenschaftlichen Abhandlung eignende Sprachstil durfen nicht daruber hinwegtauschen, dass die Kunstwerk-Abhandlung ebenso wissenschaftlich streng und phanomenologisch aufweisend gedacht ist wie Sein und Zeit. Die von Heidegger entworfenen Grundzuge einer Philosophie der Kunst liegen in der Wesensbestimmung des Kunstwerkes, der Kunst, des Kunst-Schonen, des Kunst-Schaffens in der Abhebung vom handwerklichen und kunsthandwerklichen Schaffen und der Kunst-Bewahrung als des Wesens der Kunst-Betrachtung. Die am Text entlanggehende Auslegung versteht sich als (...) systematisch, weil sie die Systematik des Gedankens Heideggers in dreierlei Hinsicht verfolgt: die Systematik der Philosophie der Kunst, die aus der Systematik der gewandelten Grundstellung Heideggers in der Entfaltung der Seinsfrage zur Zeit der Abfassung der Abhandlung erwachst, die ihrerseits nur erfasst wird unter standiger Beachtung der ersten systematischen Ausgestaltung der Grundstellung in Sein und Zeit. (shrink)