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87 examples of  schleiermacher  in sentences

87 examples of schleiermacher in sentences

Schleiermacher, on Socrates, translated by Bishop Thirlwall, is well worth attention.

And in the opinion of Lichtenberger, Rothe "is unquestionably the most distinguished theologian of the School of Conciliation, and the most original thinker since Schleiermacher," while "he also showed himself to be one of the humblest Christians and one of the finest formed characters of his age."

[Footnote 1: Nitzsch, the most eminent dogmatic theologian among Schleiermacher's immediate disciples, denies the possibility of conceiving of a case where loving consideration for others, or any other dutiful regard for them, will not attain its end otherwise and more truly and nobly than by lying to them, or where "the loving liar or falsifier might not have acted still more lovingly and wisely without any falsification....

Rothe names Marheineke, DeWette, von Ammon, Herbart, Hartenstein, Schwartz, Harless, and Reinhard, as agreeing in the main with his position; while as opposed to it he mentions Kant, Fichte, Krause, Schleiermacher, von Hirscher, Nitzsch, Flatt, and Baumgarten-Crusius.

Dr. Schaff says of him: "Dr. Dorner was one of the profoundest and most learned theologians of the nineteenth century, and ranks with Schleiermacher, Neander, Nitzsch, Julius Mรผller, and Richard Rothe.

He mastered the theology of Schleiermacher and the philosophy of Hegel, appropriated the best elements of both, infused into them a positive evangelical faith and a historic spirit;" and as a lecturer, especially "on dogmatics and ethics ...

* SCHLEIERMACHER'S INTRODUCTIONS TO THE DIALOGUES of PLATO; translated from the German, by WILLIAM DOBSON, M.A., Fellow of Trinity College, Cambridge. 12s.

The mighty Schleiermacher, for instance, and that gigantic intellect, Hegel; and at this time of day we've abandoned that nonsense.

Nevertheless, when one recalls the spiritual heritage of Germany: when one thinks of Herder, Schiller and Goethe; Tauler, Luther and Schleiermacher; Froebel, Herbart and Richter; Kant, Fichte and Novalis; Mozart, Beethoven and Wagner; one feels that something of the old German heritage must survive.

When we recall that spiritual heritage, as previously described, when we think of Schiller, Herder and Goethe, Froebel, Herbart and Richter, Tauler, Luther and Schleiermacher, Kant, Fichte and Schopenhauer, Mozart, Beethoven and Wagner, we stand aghast at the way in which she has plunged it all into the abyss,for what?

[Sidenote: Schleiermacher.]

That Schleiermacher was much indebted to Spinoza is abundantly evident from his own words.

The Philosophers of Religion (Baader and Schleiermacher) CHAPTER XIII.

According to the law of contradiction and reconciliation, a Schopenhauer must have followed directly after Leibnitz, to oppose his pessimistic ethelism to the optimistic intellectualism of the latter; when, in turn, a Schleiermacher, to give an harmonic resolution of the antithesis into a concrete doctrine of feeling, would have made a fine third.

R. Seydel's Religion und Philosophie, 1887, contains papers on Luther, Schleiermacher, Schelling, Weisse, Fechner, Lotze, Hartmann, Darwinism, etc., which are well worth reading.

As far as the nature of religion is concerned, the Kantian view does not exclude completion in the direction of Schleiermacher's theory of feeling, just as by its speculative interpretation of the Christian dogmas and its appreciation of the history of religion as a gradual transformation of historical faith into a faith of reason, it points out the path afterward followed by Hegel.

The philosophy of religion of the future must be, as some recent attempts aim to be (O. Pfleiderer, Biedermann, Lipsius), a synthesis of Kant, Schleiermacher, and Hegel.

Baader and Schleiermacher were competitors of Schelling in the philosophy of religion, and Solger in aesthetics.

Friedrich Daniel Ernst Schleiermacher was born in 1768 at Breslau, and died in 1834 in Berlin, where he had become preacher at Trinity church in 1809, professor of theology in 1810, member of the philosophical section of the Academy in 1811, and its secretary in 1814.

Schleiermacher's philosophy is a rendezvous for the most diverse systems.

Schleiermacher is an eclectic, but one who, amid the fusion of the most diverse ideas, knows how to make his own individuality felt.

Schleiermacher is attractive rather than impressive; he is less a discoverer than a critic and systematizer.

In its weaker portions Schleiermacher's philosophy is marked by lack of grasp, pettiness, and sportiveness.

These are essentially the two brought forward by Kant, sensibility and understanding; Schleiermacher calls them the organic function and the intellectual function.

The same is true of the two modes of being which Schleiermacher posits as real and ideal over against the two factors in thought.

When Schleiermacher, further, equates the activity of God and the causality of nature he ranges himself on the pantheistic side in regard to the question of the "immanence or transcendence of God," without being willing to acknowledge it.

Schleiermacher's optimism well harmonizes with this view of the relation between God and the world.

In this way Schleiermacher weds ideas from Spinoza to Leibnitzian conceptions.

In the philosophy of religion Schleiermacher created a new epoch by his separation between religion and related departments with which it had often been identified before his time, as it has been since.

Schleiermacher answers: A feeling of absolute dependence.

From this elevating influence of religion, which Schleiermacher eloquently depicts, it is at once evident that his definition of it as a feeling of absolute dependence is only half correct.

It is only to this side of religion, neglected by Schleiermacher, that we can ascribe its inspiring influence, which he in vain endeavors to derive from the feeling of dependence.

This defect, however, does not detract from Schleiermacher's merit in assigning to religion a special field of spiritual activity.

While Kant treats religion as an appendix to ethics, and Hegel, with a one-sidedness which is still worse, reduces it to an undeveloped form of knowledge, Schleiermacher recognizes that it is not a mere concomitant phenomenonwhether an incidental result or a preliminary stageof morality or cognition, but something independent, co-ordinate with volition and cognition, and of equal legitimacy.

The proof that religion has its habitation in feeling is the more deserving of thanks since it by no means induced Schleiermacher to overlook the connection of the God-consciousness with self-consciousness and the consciousness of the world.

Schleiermacher's theory, moreover, may be held correct without ignoring the relatively legitimate elements in the views of religion which he attacked.

In regard to cultus Schleiermacher maintains that a religious observance which does not spring from one's own feeling and find an echo therein is superstitious, and demands that religious feeling, like a sacred melody, accompany all human action, that everything be done with religion, nothing from religion.

The concept of individuality became of the highest importance for Schleiermacher's ethics, as well as for his philosophy of religion; and by his high appreciation of it he ranges himself with Leibnitz, Herder, Goethe, and Novalis.

So also Schleiermacher.

Schleiermacher brings the well-nigh forgotten concept of goods again into honor.

Instead of following further the wearisome schematism of Schleiermacher's ethics, we may notice, finally, a fundamental thought which our philosopher also discussed by itself: The sharp contraposition of natural and moral law, advocated by Kant, is unjustifiable; the moral law is itself a law of nature, viz., of rational will.

It is Schleiermacher's determinism which leads him, in view of the parallelism of the two legislations, to overlook their essential distinction.

Adherents of Schleiermacher are Vorlรคnder (died 1867), George (died 1874), the theologian, Richard Rothe (died 1867; cf.

[Footnote 1: W. Dilthey (born 1834), the successor of Lotze in Berlin, is publishing a life of Schleiermacher (vol. i. 1867-70).

The attitude of hostility which Schleiermacher assumed in relation to Hegel's intellectualistic conception of religion induced Harms to give to Schleiermacher also a place in the ranks of the opposition.

The attitude of hostility which Schleiermacher assumed in relation to Hegel's intellectualistic conception of religion induced Harms to give to Schleiermacher also a place in the ranks of the opposition.

Besides Kant, Jacobi, and Fries, Schleiermacher, Herbart (with whom he became acquainted in 1821), and the English thinkers exerted a determining influence on the formation of his philosophy.

This is the standpoint of Christian Hermann Weisse in Leipsic (1801-66), Karl Philipp Fischer in Erlangen (1807-85), Immanuel Hermann Fichte (1797-1879; 1842-65 professor in Tรผbingen), and the follower of Schleiermacher, Julius Braniss in Breslau (1792-1873).

Locke's doctrine of Berkeley on Hume's skeptical doctrine of Scottish doctrine of sensationalistic doctrine of, in France Leibnitz's theory of Kant on Fichte's Science of Schelling's philosophy of Baader on Schleiermacher's doctrine of Hegel on philosophical J.F. Fries's doctrine of Beneke on speculative Schopenhauer's doctrine of Comte's doctrine of Sir Wm.

Through life he had a deep reverence for Neander, whom he regarded, with perhaps premature enthusiasm, as the man who shared with Schleiermacher the honour of restoring Germany to a believing theology.

Schleiermacher, for instance, taught, at different times, almost every branch of theology and philosophy.

The State alone, so Schleiermacher once taught, gives the individual the highest degree of life.[E] [Footnote E: To expand the idea of the State into that of humanity, and thus to entrust apparently higher duties to the individual, leads to error, since in a human race conceived as a whole struggle and, by Implication, the most essential vital principle would be ruled out.

I began yesterday Schleiermacher's "Christliche Glaube"a profound, learned, and difficult work, I am toldJouffroy's "Philosophical Writings," Landor's "Pericles and Aspasia," and "The Gurney Papers."

These thoughts were partly suggested by reading Schleiermacher, who, if I understand him, has some such notions.

Have read the Iliad and Schleiermacher to-day.

I have been as busy as a bee all day; wrote notes, prepared for leaving home, read Schleiermacher, and Philip von Artevelde, which delighted me; walked after tea with Lizzy, then examined my papers to see what is to be burned.

Fifty lines in Homer; Companion proofs; Schleiermacher; the prologue and first scene of Terence's comedy of Andria; two Nos. of N. Nickleby, and walked round the Common with Julia twice.

Studies the same as yesterday, except that I read less of Schleiermacher and spent an hour or so upon Lessing.

I have been much interested in what I have read to-day in Schleiermacher.

I go on with Schleiermacher and have resumed Lessing.

Read or rather studied Schleiermacher.

Mr. Albro has concluded to read Schleiermacher with methat is, to keep along at the same rate, that we may talk about it.

Shall resume Schleiermacher and take up Fichte on the Destination of Man. Nov. 22nd.

The Fall and Recovery of Man SCHLEIERMACHER (1768-1834).

"Thanks be unto God, who giveth us the victory, through our Lord Jesus Christ!" SCHLEIERMACHER CHRIST'S RESURRECTION AN IMAGE OF OUR NEW LIFE BIOGRAPHICAL NOTE Friedrich Ernst Daniel Schleiermacher, German theologian and philosopher, was born at Breslau in 1768.

"Thanks be unto God, who giveth us the victory, through our Lord Jesus Christ!" SCHLEIERMACHER CHRIST'S RESURRECTION AN IMAGE OF OUR NEW LIFE BIOGRAPHICAL NOTE Friedrich Ernst Daniel Schleiermacher, German theologian and philosopher, was born at Breslau in 1768.

SCHLEIERMACHER 17681834 CHRIST'S RESURRECTION AN IMAGE OF OUR NEW LIFE As Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life.

By Frederich Ernst Schleiermacher Christian, How to Become a. By David James Burrell Christian Victory.

By Martin Luther Kingsley, Charles, The Shaking of the Heavens and the Earth Knox, John, The First Temptation of Christ Knox-Little, William John, Thirst Satisfied Latimer, Hugh, Christian Love Life, Christ's Resurrection an Image of our New By Frederich Ernst Schleiermacher Life, God's Will the End of.

By Frederick Ernst Schleiermacher Resurrection, The, of Our Lord.

By George C. Lorimer Saurin, Jacques, Paul Before Felix and Drusilla Savonarola, Girolamo, The Ascension of Christ Schleiermacher, Frederick Ernst, Christ's Resurrection an Image of our New Life Seiss, Joseph A., The Wonderful Testimonies Service, The Pattern of.

Vol.2: From Alfred the Great to Schleiermacher.

William Brandon (A); 19Nov68; R449103. BRANDT, RICHARD B. The philosophy of Schleiermacher the development of his theory of scientific and religious knowledge.

Vol.2: From Alfred the Great to Schleiermacher.

William Brandon (A); 19Nov68; R449103. BRANDT, RICHARD B. The philosophy of Schleiermacher the development of his theory of scientific and religious knowledge.

He here continued his study of the natural sciences; he also attended the lectures on the History of Philosophy by Schleiermacher, and on Greek Literature and Antiquities by F.A. Wolf, and the lectures on "Facts of Consciousness" and "Theory of Science" by Fichte, for the last of whom, as we know indeed from frequent references in his books, he had no little contempt.

German philosophical nonsense! Thras.such as the eminent Schleiermacher and that gigantic mind Hegel; and to-day we have left all that sort of thing behind, or rather we are so far ahead of it that it is out of date and known no more.

The point of view of Schleiermacher's "Monologues," which is also that of Emerson, is great indeed, but proud and egotistical, since the Self is made the centre of the universe.

"I can talk daggers," he had said when younger, and he wrote the greater part of these, though some were contributed by Wilhelm Schlegel, by his admirable wife Caroline, by Schleiermacher, and Novalis.

That excellent divine, Schleiermacher, exalted this document of the Rights of the Flesh as "a pรฆan of Love, in all its completeness," but it is a feeble, tiresome performance, absolutely without structure, quite deserving the saucy epigram on which it was pilloried by the wit of the time: Pedantry once of Fancy begged the dole Of one brief kiss; she pointed him to Shame.

Schleiermacher admired in it that "highest wisdom and profoundest religion" which lead people to "yield to the rhythm of fellowship and friendship, and to disturb no harmony of love."

Schleiermacher ventured, it is true, to raise the question as to whether the hero ought not to have some trace of the chivalrous about him, or ought not to do something effective in the outer worldand posterity has fully supported this inquiry.

The great Schleiermacher, one of the profoundest of German theologians and an eloquent friend of religion, called Lucinda a "divine book" and its author a "priest of love and wisdom."

It was not for nothing that he had passed an apprenticeship among the divines of Germany, and been the friend and correspondent of Tholuck, Schleiermacher, Ewald, and Sack.

BAUMGARTEN-CRUSIUS, a German theologian of the school of Schleiermacher; professor of Theology at Jena; born at Merseburg; an authority on the history of dogma, on which he wrote (1788-1843).

BLEEK, FRIEDRICH, eminent German Biblical exegete and critic of the Schleiermacher school, born in Holstein; professor at Bonn; his chief work, "Commentary on the Hebrews," a great work; others are Introductions to the Old and to the New Testaments (1793-1859).

HAGENBACH, KARL, a German theologian, born at Basel, and professor there; was a disciple of Schleiermacher; wrote a church history; is best known by his "Lehrbuch der Dogmengeschichte," or "History of Dogmas" (1801-1874).