Dialektik (1814/15). Einleitung zur Dialektik (1833)

Schleiermacher, Friedrich; Arndt, Andreas

doi:10.28937/978-3-7873-3286-1

Cited by 10 publications

(5 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…This theory represents the opinion that, in the words of Schleiermacher, "in the writings of Plato his own peculiar wisdom is either not contained at all, or only in secret allusions which are difficult to find" (33). This is the view of those, ancient and modern, who hold that the esoteric (unwritten, oral) Platonic tradition has precedence over the exoteric (written) tradition.…”

Section: Basic Interpretive Principles In the "General Introduction"mentioning

confidence: 93%

“…"To do philosophy concerning these first principles without regard for what is real," Schleiermacher said in his very first lecture (April 22, 1811), "seems to be something unsatisfactory and for science dangerous, especially if that practice quite likely has as a result some sort of opposition between speculation and real knowing." 33 He went on to cite Socratic dialogue as a necessary guard against a form of speculation that is divorced from the empirical and from real knowing. 34 A question remains.…”

Section: From Reading Plato's Dialectics To Writing Dialecticsmentioning

confidence: 99%

See 1 more Smart Citation

Reading Plato's Dialectics: Schleiermacher's Insistence on Dialectics as Dialogical

Lamm¹

2003

Zeitschrift für Neuere Theologiegeschichte (Journal for the His

View full text Add to dashboard Cite

Section: Basic Interpretive Principles In the "General Introduction"mentioning

confidence: 93%

Section: From Reading Plato's Dialectics To Writing Dialecticsmentioning

confidence: 99%

Reading Plato's Dialectics: Schleiermacher's Insistence on Dialectics as Dialogical

Lamm¹

2003

Zeitschrift für Neuere Theologiegeschichte (Journal for the His

View full text Add to dashboard Cite

“…In the first or transcendental part of his lectures on Dialektik of 1814/15, Schleiermacher in his search for the transcendental ground that will tie together all thinking ( Denken ) and willing ( Wollen ) finds it in feeling ( Gefühl ) (1988, 64). Since feeling is the realm of religion, this raises the notion, held by many, according to Schleiermacher, that religion stands above philosophy as its transcendental ground.…”

Section: The Relation Of Religious Ethics To Christian Ethics and mentioning

confidence: 99%

The Religious Ethics Implicit in Schleiermacher's Doctrine of Creation

Crossley

2006

Journal of Religious Ethics

View full text Add to dashboard Cite

There is a religious ethics implicit in Schleiermacher's doctrine of creation based on the universal feeling of absolute dependence "prior to" its being informed by any historical tradition. The "highest good" which fundamentally characterizes his religious ethics is found at the intersection of God and the World. The "original perfection of man" and the "original perfection of the world" come together when human life in the world is fully informed by the feeling of absolute dependence. Although Schleiermacher did not develop his religious ethics to the same extent as his philosophical and Christian ethics, it should still be of interest to ethicists in many religious traditions, as it establishes contours and sets limits for the ethics of any monotheistic religious tradition.KEY WORDS: Schleiermacher, feeling of absolute dependence, consciousness of God, doctrine of creation/preservation, interdependence of nature, worldconsciousness WHILE SCHLEIERMACHER LECTURED on both philosophical and Christian ethics several times during his teaching career, he did not lecture on religious ethics per se. Theoretically, he could have done so, but the immediate needs for the purpose of his lectures on ethics were for a philosophical ethics and a specifically Christian ethics. The primary "audiences" for ethics were the Anglo/European scientific community on the one hand, and the Protestant Christian Church on the other hand. Hence, Schleiermacher presents two sets of lectures on ethics: one set based on the principle of universal reason, and the other on the Christian's consciousness of Christ. In addition to these "two" systems of ethics, however, there appears to be a general religious ethics implicit in Schleiermacher's doctrine of creation that foreshadows not only his own Christian ethics, but also the ethics of any monotheistic religious tradition. This paper aims to draw out this ethics from his doctrine of creation and formulate it in a way commensurate with his formulations of philosophical and Christian ethics; that is, dialectically.

show abstract

“…However, human knowledge is more than simply incomplete. Knowing occurs in relation to an infi nity of differences, according to his Dialectic of 1814/15 (D, 24-25), 10 and to the incomprehensible in the lectures on dialectic of 1811 (DAP, 31). Therefore, the ineffable can be said to function in this discourse in two ways: (1) the infi nite that can never be fi nitely determined whether as a universal concept or a particular thing and (2) the singular that both discloses and conceals itself in discourse such that it can never be fully brought to language.…”

Section: Language and The Ineffablementioning

confidence: 99%

Schleiermacher on Language, Religious Feeling, and the Ineffable

Nelson¹

2004

Epoché

View full text Add to dashboard Cite

This paper is about the relevance of the ineffable and the singular to hermeneutics. I respond to standard criticisms of Friedrich Schleiermacher by Karl Barth and Hans-Georg Gadamer in order to clarify his understanding of language, interpretation, and religion. Schleiermacher's "indicative hermeneutics" is developed in the context of the ethical signifi cance of communication and the ineffable. The notion of trace is employed in order to interpret the paradox of speaking about that which cannot be spoken. The trace is not a brute singularity but bears a fundamental relationship to the word-and ultimately the word of God-for Schleiermacher."Wer sich zu einem bestimmten Wesen bilden will, dem muss der Sinn geöffnet sein für Alles was er nicht ist. "-Friedrich Schleiermacher, Monologen (M). 1

show abstract

Dialektik (1814/15). Einleitung zur Dialektik (1833)

Cited by 10 publications

References 0 publications

Reading Plato's Dialectics: Schleiermacher's Insistence on Dialectics as Dialogical

Reading Plato's Dialectics: Schleiermacher's Insistence on Dialectics as Dialogical

The Religious Ethics Implicit in Schleiermacher's Doctrine of Creation

Schleiermacher on Language, Religious Feeling, and the Ineffable

Contact Info

Product

Resources

About