Schleiermacher Research Papers

This is my masters’ thesis – it examines the various intellectual forces at work in the years leading up to Schleiermacher, and the Enlightenment’s challenge to orthodox Christianity. This provides a proper context for understanding... more

This is my masters’ thesis – it examines the various intellectual forces at work in the years leading up to Schleiermacher, and the Enlightenment’s challenge to orthodox Christianity. This provides a proper context for understanding Romanticism’s emergence as both a reaction to, and an interaction with the Enlightenment. An overview of Schleiermacher’s work evidences his conscious attempt to re-formulate the Christian faith in a manner immune to the rationalistic criticisms of the Enlightenment and, at the same time, constructed in such a fashion as to make it acceptable to his Romanticist contemporaries.

Subsequently, there occurs an analysis of the contextual model employed by Schleiermacher for interaction with those persuaded of Romanticism’s validity. As foil to Schleiermacher’s model, I employ relevant biblical passages to formulate a biblical model for contextualization. Further employed is a philosophical evaluation of contextualization to judge the logical consistency of the concept. I next examine Schleiermacher as a nexus for the 19th century thought that led to postmodernism by demonstrating both the pervasiveness of his influence and the presence in seminal form of many elements of postmodernism in his various works. An analysis of Schleiermacher’s thought in each of these areas will demonstrate how his views function as an antecedent paradigm for postmodernism, and further, demonstrate the import of Schleiermacher’s role in a major shift in thought which, laid the foundation for postmodernism’s emergence in the latter part of the 20th century.

This approach enables the identification of parallels between Romanticism and postmodernism and examine the present day phenomenon whereby many Christians attempt to contextualize the Gospel in a manner similar to Schleiermacher’s. The problematic nature of his contextualization will serve as a benchmark for evaluating present efforts to contextualize Christianity within postmodernism.

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- by Alan Corlew
- •
- 5
  Romanticism, Theology, History of Christianity, Postmodernism

The hermeneutical circle is one of the most important "doctrines" of the hermeneutical tradition. Its meaning and roots are however seldom properly understood. This encyclopedia article sorts them out and focuses on the different meanings... more

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- by Jean Grondin
- •
- 8
  Philosophy, Hermeneutics, Phenomenology, Wilhelm Dilthey

Es una colección de diez ensayos que pretenden definir, explicar e interpretar el período conocido como Frühromantik a través de su epistemología, metafísica y política, como también reconstruir la relevancia que tuvo la estética... more

Es una colección de diez ensayos que pretenden definir, explicar e interpretar el período conocido como Frühromantik a través de su epistemología, metafísica y política, como también reconstruir la relevancia que tuvo la estética romántica para la literatura, la crítica y la propia estética filosófica. La intención de los ensayos es doble. Por un lado, intenta impugnar las interpretaciones posmodernistas que van de Paul de Man a Jean Luc Nancy dada su unilateralidad y reducción como un posmodernismo avant la lettre. En esa dirección Beiser muestra la imposibilidad de entender a la Frühromantik ya sea como una reacción a la Aufklärung o ya sea como una forma de irracionalismo (versión ofrecida por Isais Berlin). Por otro lado, el autor considera que los aportes de la estética del primer romanticismo no podrían ser entendidos sino es a la luz de su epistemología, metafísica y política. En este sentido, Beiser se enfrenta a la “escolástica” del enfoque literario. Se inscribe en las lecturas filosóficas del romanticismo de Rudolph Haym y Oskar Walzel, entre otros, en orden a distanciarse de la estrechez de la interpretación del enfoque meramente literario. Frente a estas dos posturas, el autor intenta desentrañar el papel que juegan los supuestos políticos y epistemológicos en la estética romántica. En oposición al prejuicio schmittiano del romanticismo como una corriente apolítica, sostiene que la estética cifra ideales sociales y políticos como la realización humana que no pueden ser descuidados. Siguiendo una reconstrucción hermenéutica, el autor examina el movimiento romántico desde su propia individualidad histórica sin descuidar la importancia contemporánea que tiene la estética del romanticismo. De ese modo, el romanticismo será entendido como una búsqueda a través de la experiencia estética pero ya no como una tendencia a trasgredir los límites del racionalismo ilustrado, sino como un intento por ampliar las condiciones de acción. La atención que el autor presta al concepto de “Naturphilosophie” proyecta un estudio que se separa de las referencias tradicionales al romanticismo cuando se lo lee como una mera respuesta a problemas planteados por Kant o Fichte. Esto último hace que se modifique la visión sobre la estética romántica como un simple movimiento de transición en el período postkantiano. La atención al naturalismo permite explicar la subjetividad como parte de la vida natural evitando incurrir en la imagen idealista de un sujeto aislado del mundo.

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- by Naím Garnica and +1
  Carolina Ferraresi Curotto
- •
- 13
  Aesthetics, 17th Century & Early Modern Philosophy, Romanticism, Poststructuralism

This book investigates the philosophical path that took Heidegger through phenomenology to the question of the meaning of Being, from his initial encounter with Husserl’s texts in phenomenology in 1909 to his definition of phenomenology... more

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- by Cyril McDonnell
- •
- 7
  Hermeneutics, Phenomenology, Wilhelm Dilthey, Schleiermacher

Cette étude tâche de dégager la double signification de la philosophie socratique comprise comme philosophie politique à l’aide d’une interprétation des Amoureux rivaux. Le refus d’accorder à ce court dialogue socratique une affiliation... more

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- by Antoine Pageau-St-Hilaire
- •
- 10
  Political Philosophy, Plato, Socrates, Schleiermacher

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- by Joerg Noller
- •
- 2
  Schleiermacher, Philosophy and Religion

Nineteenth century Christian thought about self and relationality was stamped by the reception of Kant’s groundbreaking revision to the Cartesian cogito. For René Descartes (1596-1650), the self is a thinking thing (res cogitans), a... more

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- by Jacqueline Mariña
- •
- 13
  Self and Identity, Theology, German Idealism, Hegel

Trotz seiner Distanz zum Judentum als Religion und seiner Abwendung vom neologen Gedankengut seiner Lehrer, die eine Nähe von Judentum und Christentum begünstigt hatten, bereitete Schleiermacher den Boden für eine jüdische Selbstreflexion... more

Western thought: the phrase immediately solicits the expression, ‘dead, White guys.’ The aim of this course is to equip students to analyze the ways in which ideas that seem outdated are still very much alive. Current debates about the... more

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- by Ashley Graham
- •
- 18
  Plato, Aristotle, Hobbes, Friedrich Nietzsche

The world sees a shift in people’s religious identity, moving away from the orthodox centre to either the extremes of religious fundamentalism or the religious identity of being ‘spiritual, but not religious’. This article investigates... more

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- by Wessel Bentley
- •
- 4
  Spirituality, Schleiermacher, Religious Identity, God-consciousness

This is the synopsis of my new book, which is now available from Stanford University Press, but also Amazon etc/. See further here on the SUP page: https://www.sup.org/books/title/?id=23207 "A fresh and more capacious reading of the... more

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- by Willemien Otten
- •
- 9
  History Of Platonic Tradition, William James, Eriugena, Augustine

This essay demonstrates the prominence of imitation in Kierkegaard’s ethics. I move beyond his idea of authentic existence modeled on Christ and explore the secular dimension of Kierkegaard’s insights about human nature and imitation. I... more

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- by Wojciech Kaftanski
- •
- 10
  Ethics, Moral Psychology, Individuality, Religious Ethics

With his project of a universal characteristic, Leibniz is commonly seen as a precursor to modern developments in logic that also gave rise to the computer age. But Leibniz had also conceived of plans for a different, non-numerical form... more

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- by Paul M Redding
- •
- 3
  Hermeneutics, Schleiermacher, Gottfried Wilhelm Leibniz

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- by Paolo Caloni
- •
- 21
  Philosophy, Philosophy Of Religion, Jurgen Habermas, Hegel

This paper puts forward a conception of specialised literary criticism, more specifically deconstructive readings, as a mode of communicative interaction which can be described through a pragmalinguistic account. Schleiermacher's... more

Este artigo tem o intento de compreender o desenvolvimento, em Friedrich Schleiermacher, não apenas de uma análise filosófica da religião, mas, a partir de um olhar que abrange sua primeira obra filosófica e a última teológica, uma... more

Mit dem späten Schelling brach, betrachtet man das ihm Vorangehende und Nachfol-gende, ein frisches Aufblühen verheißender Frühlingssturm in die dösende Winterland-schaft der Philosophie ein, mit einem gewissen Begehren nach Erneuerung... more

Mit dem späten Schelling brach, betrachtet man das ihm Vorangehende und Nachfol-gende, ein frisches Aufblühen verheißender Frühlingssturm in die dösende Winterland-schaft der Philosophie ein, mit einem gewissen Begehren nach Erneuerung und Wagnis: Jenseits des bloß Formellen einer Philosophie des Bewusstseins galt es ihm, ein leben-diges Freiheitsdenken, eine Philosophie der Person einzuführen-Freiheit dabei stets gedacht im Einklang mit Individualität, Identität und System; jenseits vom Fichte'schen ‚Nicht-Ich' wird der Natur als Wirkungsstätte des in Potenzen gestuften Geistes eine produzierende Kraft zuerkannt, die Schöpfung ist nicht länger das bloß statische Ge-schehen einer rein logisch gegliederten Seinswerdung, sondern deutet auf ein Wollen, auf eine freie Tat, und im Menschen selbst wird eine auszeichnende Sehnsucht nach all jenem gesetzt, was ihn als Transzendentes übersteigt; ein metaphysischer Hunger wird in ihm geweckt, die Philosophie wird göttliche Wissenschaft. Das Hegel'sche Subjekt blickt vom Gestern aus in das Übermorgen des absoluten ‚Telos', dessen Werkzeug es ist, aller Persönlichkeit bar. Das Schellings hingegen blickt von sich aus nach oben in das Göttliche; der Gott, ehemals bloßer Teil eines gedanklichen Regulariums, wird zum Tiefensubjekt der Offenbarung, welche somit zur Selbstoffenbarung wird; die Geschich-te-nicht länger das Weltgericht-macht dies zu einer fortlaufenden Realisierung und Selbstenthüllung eines geistig-göttlichen Prinzips, Wille und Ungeduld des Selbsterken-nens im Absoluten verheißend und sich dynamisch und unter wesentlicher Einbeziehung des Endlichen und Sterblichen ereignend. Das Absolute bei Schelling hat-im Gegen-satz zu Hegel, bei welchem es bloß der Protagonist des allerletzten Aktes ist, aller Mög-lichkeit nachfolgend-eine Zukunft und ist gleichzeitig Urheber und ἀρχή; die positive Philosophie ersetzt das weltliche Sein als bloß logische Stufe auf der Treppe zum Abso-luten durch ein von Gott Gesetztes; das Absolute, allem vorausgehend zu Beginn ste-hend, ist das dynamische Werden einer freien Wirklichkeit.

This paper traces trends in 19th-century thought, both theological and philosophical, about eschatology and apocalypticism. A corrected and formatted version has now been published in the Oxford Handbook of Nineteenth-Century Christian... more

Explora este trabajo algunas de las intersecciones entre el estudio de la interacción lingüística y el de la interpretación literaria, e investiga para ello ciertas analogías entre la hermenéutica de Schleiermacher, la de Gadamer, el... more

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- by José Angel García Landa
- •
- 10
  Pragmatics, Hermeneutics, Schleiermacher, Interpretation

(Research on Experiences II: Origins and Developments of Reconstructive Psychology) Toinen "Kokemuksen tutkimus" -seminaari "Kokemus psykologisena käsitteenä ja psykologian tutkimuskohteena" järjestettiin Oulun yliopistossa... more

(Research on Experiences II: Origins and Developments of Reconstructive Psychology)

Toinen "Kokemuksen tutkimus" -seminaari "Kokemus psykologisena käsitteenä ja psykologian tutkimuskohteena" järjestettiin Oulun yliopistossa 11.9.2009. Seminaarin tavoitteena oli yhtäältä koota yhteen kokemuksen tutkijoita keskustelemaan ajankohtaisiin tutkimuksiinsa liittyvistä teoreettisista ja menetelmällisistä kysymyksistä. Toisaalta seminaarin tavoitteena oli tuoda kokemuksen tutkimusta koskevaan keskusteluun 1800-luvun filosofisesta psykologiasta teemoja, jotka ovat olleet tärkeitä ymmärtävän psykologian ja kokemuksen tutkimuksen kehittymiselle 1900-luvulla.

Toisen "Kokemuksen tutkimus" -seminaarin esitelmien pohjalta kirjoitettiin seitsemän artikkelia, jotka on vertaisarvioitu tätä julkaisua varten. Kokemuksen tutkimus II -teoksen aloitusartikkeli kuvaa ymmärtävän psykologian syntyhistoriaa ja taustatraditioita, ja auttaa samalla paikantamaan teoksen muissa artikkeleissa käsiteltyjä teemoja kokemuksen tutkimuksen kentälle. Seuraavissa artikkeleissa käsitellään Hegelin psykologiaa, Schleiermacherin psykologista ymmärtämistä sekä Diltheyn henkitieteellistä ymmärtämisen käsitettä. 1800-luvun saksalaisen filosofisen psykologian teemoista siirrytään kohti akateemisen psykologian
itseymmärrystä sekä tutkijan merkitystä tieteellisessä kokemuksen tutkimuksessa. Teos päättyy teoreettisiin ja metodologisiin tarkasteluihin kokemuksen ruumiillisuudesta ja sen kytkeytymisestä yhteiskunnallisesti tuotettuihin olosuhteisiin ja merkitysrakenteisiin.

"Kokemuksen tutkimus II" ei ole systemaattinen eikä tyhjentävä johdatus ymmärtävän psykologian syntyyn tai kokemuksen tutkimuksen kehittymiseen. Yhdessä "Kokemuksen tutkimus" -teoksen kanssa se kuitenkin täydentää kuvaa kokemuksen tutkimuksen lähtökohdista ja mahdollisuuksista. Näin "Kokemuksen tutkimus II" tarjoaa yhtäältä tukea tukea empiiriseen kokemusten tutkimiseen ja toisaalta jatkaa osaltaan keskustelua tutkimuksen (tieteen)teoreettisista ja metodologisista perusteista.

(Second "Research on Experiences" -seminar "Experience as a psychological concept and as an object of psychological research" took place at the University of Oulu at 11.9.2009. The goal of the seminar was to gather researchers together to discuss about theoretical and methodological questions in their topical research. The other goal of the seminar was to discuss themes of the 19th century german philosophical psychology that seem to be relevant for the development of reconstructive / hermeneutic psychology and more generally to the research of experiences in the 20th century.

Seven peer reviewed articles in the book "Research of Experiences II" develop the themes discussed in the seminar. First article describes origins and traditions of reconstructive / hermeneutic psychology and, thus, helps to locate the themes of other articles into the field of researching experiences. In the following articles authors deal with psychology of G.W.F. Hegel, psychological understanding of F. Schleiermacher, and the concept of understanding in the work of W. Dilthey. From the themes of 19th century philosophical psychology authors turn to the self-understanding of academic psychology and to the role of the researcher in scientific research of experiences. The book ends with theoretical and methodological treatises that examine the corporality and societality of experiences.

"Research on Experiences II" is not a systematic nor comprehensive introduction to the origins and traditions of reconstructive/ hermeneutic psychology. Together with the earlier book "Research of Experiences. Meaning, Interpretation, Understanding" it, however, enriches our conception of the starting points and possibilities of researching experiences. Thus "Research on Experiences II" provides support for empirical research of experiences and continues the discussion about theoretical and methodological grounds of this research.)

Sisällys
(Contents)

Timo Latomaa
Ymmärtävä psykologia. Syntyhistoria ja taustatraditiot
(Reconstructive / Hermeneutic Psychology. Origins and Traditions)

Kari Väyrynen
Hegelin psykologia ja sen myöhempi vaikutus
(Hegel's Psychology and it's After-maths)

Mari Mielityinen-Pachmann
Schleiermacherin psykologinen ymmärtäminen
(The Concept of Psychological Understanding in the Work of Friedrich Schleiermacher)

Minna Lumila
Wilhelm Diltheyn henkitieteellinen ymmärtämisen käsite
(Human-Scientific Concept of Understanding in the Work of Wilhelm Dilthey)

Juha Perttula
Tutkija – tieteellisyyden uhka vai mahdollisuus. Historiallinen näkökulma psykologiaan tieteenä
(Researcher – a Threat or a Possibility for the Scientific Endeavour. Historical Approach to the Psychology as a Science)

Satu Liimakka
Ruumis, kokemus, muutos. Ruumiinkokemus Merleau-Pontyn ja Bourdieun avulla tulkittuna
(Body, Experience, Change. Body Experience interpreted with Merleau-Ponty and Bourdieau)

Teemu Suorsa
Kokemuksen yksilöllisyys, yhteisyys ja yhteiskunnallisuus. Subjektitieteellisestä kokemustutkimuksesta
(Individual, Communal, and Societal in the Experience. On the Subject-Scientific Research on Experiences)

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- by Teemu Suorsa and +1
  Timo K Latomaa
- •
- 13
  Psychology, Methodology, Wilhelm Dilthey, Jurgen Habermas

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- by Lore Knapp
- •
- 123
  Religion, German Studies, Comparative Literature, Mythology

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- by Nuno Coelho
- •
- 5
  Hermeneutics, Schleiermacher, Romantism, Legal hermeneutics

The doctrine of election lies at the heart of Reformed theology. This essay offers a review of Matthias Gockel’s recent comparison between two of Reformed theology’s greatest voices: that of Friedrich Schleiermacher and Karl Barth. Gockel... more

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- by Jason Goroncy
- •
- 2
  Schleiermacher, Karl Barth

En el contexto del creciente interés filosófico por el modelo de la ‘traducción’, se lo interrogará como clave posible de un pensamiento frágil que, tras el cuestionamiento de los discursos universales de la modernidad, sea capaz de dar... more

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- by Andrés Claro
- •
- 32
  Translation Studies, Globalization, Mimesis, Literature

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- by Jonas Jochumsen
- •
- 8
  Systematic Theology, Paul Ricoeur, Christology, Schleiermacher

Die Frage nach dem Anfang gehört seit jeher zu den kardinalen Anliegen der Disziplin der Kosmologie. Sie fragt indes nicht nach dem Anfang eines partikularen Objekts oder eines spezifischen Themas oder dergleichen, sondern nach dem Anfang... more

Die Frage nach dem Anfang gehört seit jeher zu den kardinalen Anliegen der
Disziplin der Kosmologie. Sie fragt indes nicht nach dem Anfang eines partikularen Objekts oder eines spezifischen Themas oder dergleichen, sondern nach dem Anfang aller Anfänge, also nach dem Ursprung der Welt. Um der Frage des Anfangs in Schellings Schriften nachzugehen, wird im Folgenden in vier Schritten vorgegangen: Erstens wird die Problematik aufgezeigt, mit der sich die Kosmologie des ausgehenden 18. Jahrhunderts konfrontiert sieht. Im Zentrum steht hier das Werk Immanuel Kants, dem in diesem Kontext eine doppelte Funktion zukommt. Sein Frühwerk leistet einerseits eine systematische, kosmologische Darstellung, mit welcher der Kosmos im Horizont der Physikotheologie gerettet scheint. Mit seinem philosophischen Hauptwerk aber verabschiedet sich Kant andererseits von diesen Vorgaben, indem er Antinomien nachweist, die sich unweigerlich zwischen reflexivem Ich und der Vorstellung einer konstitutiven Totalität der Welt auftun. Zweitens wird die Wirkung dieses Gedankens auf das romantische Umfeld nachverfolgt. Die Romantik zeigt sich von der Einsicht Kants einerseits erschüttert und reagiert andererseits darauf mit einer eigenen kosmologischen Programmatik. Der wohl anspruchsvollste Entwurf dieser Art ist das Gespräch Bruno von Schelling. Darin wird jedoch die Frage nach dem kosmischen Anfang nicht eigens gestellt wird, was weitere Probleme nach sich zieht. Drittens wird die Darstellung des Anfangs in Schellings späterer Schrift der Weltalter untersucht. Die Weltalter-Fragmente kennzeichnet im Unterschied zum Frühwerk ein Insistieren auf der Frage nach dem kosmischen Anbeginn. Schelling entwickelt dafür die Konzeption eines ewigen Anfangs, mit dem Freiheit als Strukturmoment der Schöpfung gesichert sein soll. Viertens und abschließend wird nach den literarischen Implikationen des Reflexionsverhältnis von kosmischem, ewigem Anfang und Schreibakt gefragt. Nicht nur den Kosmos kennzeichnet ein ewiger Anfang, auch der Text der Weltalter zwingt zu immer neuen Entwürfen.

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- by Philipp Weber
- •
- 14
  Romanticism, Lacan, Hegel, Slavoj Žižek

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- by F.P.A. Demeterio III
- •
- 4
  Hermeneutics, Schleiermacher, Philippine Studies, Dilthey

The question of the relation between religious experience and Christian belief in God is addressed in radically different ways within contemporary theology and philosophy of religion. In order to develop an answer which avoids the... more

The question of the relation between religious experience and Christian belief in God is addressed in radically different ways within contemporary theology and philosophy of religion. In order to develop an answer which avoids the pitfalls of the ‘analytic perception model’ (Alston, Yandell, Swinburne) and the ‘overlinguistic’ model for interpreting Christian religious experience (Lindbeck), this thesis offers an approach which combines a phenomenological study of feelings, conceptual investigation of Christian God-talk and ‘belief’-talk, as well as theological, sociological and anthropological perspectives. At the centre of the interpretation developed here is the phenomenological category ‘existential feelings’ which should be seen, it is suggested, as a theologically and philosophically central aspect of Christian religious experiencing. Using this contemporary concept, a novel reading of F. Schleiermacher’s concept of ‘feeling’ is proposed and several kinds of Christian experiencing interpreted (like the experiences of ‘awe’, ‘miracle of existence’, ‘wretchedness’, and ‘redeemed community’). By way of a philosophical understanding of Christian believing in God, this study offers a critical interpretation of the later Wittgenstein’s concept of ‘religious belief’, combining Wittgensteinian insights with Paul Tillich’s notion of ‘dynamic faith’ and arguing against Wittgensteinian ‘grammaticalist’ and ‘expressivist’ accounts. Christian beliefs about God are normally life-guiding but nevertheless dubitable. The nature of Christian God-talk is interpreted, again, by combining the later Wittgenstein’s insights into the grammatical and expressive roles of God-talk with Merleau-Ponty’s emphasis on linguistic innovation and Roman Jakobson’s perspective on the functions of language. Finally, the claim which connects phenomenological, conceptual and theological strands of this study is a recognition of a ‘religious belief-inviting pull’ of the relevant experience. Christian religious belief-formation and concept-formation can be seen as stemming from ‘extraordinary’ existential feelings, where the resulting beliefs about God are largely but not completely bound by traditional meanings.

Introduction
1. Phenomenology of Existential Feelings Within a
Broader Philosophical Context
2. Schleiermacher’s ‘Gefühl’ as Existential Feeling
3. Wittgenstein, Belief-Attitudes, and ‘Hinge-
Certainty’
4. Beyond the Wittgensteinian Grammaticalist View
of Religious Belief
5. The Expressive Among the Functions of Language
6. God-talk, Feelings and Beliefs
Conclusion

Online: https://ore.exeter.ac.uk/repository/handle/10871/10262

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- by Gorazd Andrejč
- •
- 16
  Religion, Philosophy, Philosophy Of Religion, Theology

Leo Strauss's claim that many philosophers of the past wrote exoterically is without a doubt his most fruitful contribution to the study of the history of ideas. However, to this day this claim remains highly controversial. To gain a... more

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- by Hannes Kerber
- •
- 13
  Political Philosophy, Censorship, Plato, Hermeneutics

Hermeneutik, metodolojik bir problemden doğmuştur. Bu problem aynı zamanda anlama ve yorumlama sürecini içerir. Hermeneutik bu sürecin içerisinde ortaya çıkmıştır. Dolayısıyla hermeneutiğin doğuşu Antik Yunan dönemine kadar... more

Hermeneutik, metodolojik bir problemden doğmuştur. Bu problem aynı zamanda anlama ve yorumlama sürecini içerir. Hermeneutik bu sürecin içerisinde ortaya çıkmıştır. Dolayısıyla hermeneutiğin doğuşu Antik Yunan dönemine kadar götürülebilir. Hermeneutik en genel tanımıyla yorum bilimdir. İnsanın anlamaya yönelik gereksinimi aynı zamanda yorumlama ediminin doğmasının sebeplerindendir. Herhangi bir dilden söz edilebiliyorsa aynı zamanda anlamadan ve yorumlamadan söz ediliyor demektir.
Hermeneutiğin dil ve anlam ile olan ilişkisi, sanat ile olan ilişkisinde de görülmektedir. Sanatın hermeneutik ile olan ilişkisi benzerliğinin yanında işleyişleri üzerinden de kendini gösterir. Bu çalışmada “hermeneutiğin neliği” meselesinden sonra sanatın hermeneutik ile olan ilişkisi analiz edilmiştir. Sanat ve hermeneutiğin işleyiş biçimleri ve sınırları incelenmiş, sinema sanatının hermeneutik incelemesine doğru bir temel oluşturulmuştur.
Bu tezin konusu olan hermeneutik metodoloji bir sinema filminin yorumlanmasında kullanılmıştır. Uygulama nesnesi olan “2001: A Space Odyssey” adlı film, Ricoeur’un hermeneutik metodolojisi kapsamında incelenmiştir. Ayrıca film hermeneutiğinden söz etmenin imkânları, sanatın ve sinemanın kapsamında denenmiştir. Buna ek olarak, hermeneutiğin, sanatın ve sinemanın kavramsal olarak inşa edilmesinin aşamaları birbirleriyle ilişkilendirilmiştir. Bu ilişkilendirme sonucu bu üç kavramın birbirleriyle olan benzerlikleri konusunda teorik bir yaklaşım inşa edilmiştir.
Sonuç olarak hermeneutik metodoloji kullanılarak bir sinema filmi incelenmiş ve bunun uygulanabilirliği sınanmıştır. Ayrıca bu uygulamanın, film hermeneutiği konusunda ortaya koyacağı önermelerin ışığında, “2001: A Space Odyssey” filminin bizatihi hermeneutik bir film olduğu iddiası kanıtlanmaya çalışılacaktır.

Hermeneutics, was born from a methodological problem. This methodological problem also includes the process of understanding and interpreting. Hermeneutics has emerged in this process. Hence the birth of hermeneutics could be dated back to Ancient Greek era. Hermeneutics, in general terms is the science of understanding. Man’s need of understanding is the main reason of the birth of interpretation at the same time. If any language is being mentioned, it means that at the same time understanding and interpretation is mentioned.
Hermeneutics relationship with language and meaning, can also be seen in its relationship with art. The relationship of art with hermeneutics is manifested not only by its similarity but also by its functionality. In this study, the relationship between art and hermeneutics has analysed after the issue/question of "what is hermeneutics". The forms, functions and boundaries of art and hermeneutics is examined, and with this a basis towards hermeneutic examination of cinema art has been built.
Hermeneutic methodology which is the main topic of this thesis is used on interpretation of a movie. The movie/film "2001: A Space Odyssey", as the application object, was examined within Ricoeur's hermeneutic methodology. Also talking about the possibilities of movie hermeneutics, has been tried in the scope of cinema and art. In addition to this, the conceptual construction processes of hermeneutics, art and cinema has associated with each other. As a result of this association, a theoretical approach about the similarities of these three concepts has built.
As a result, a cinema film was examined using the hermeneutical methodology and its applicability was tested. In addition, this application will try to prove that the movie "2001: A Space Odyssey" is a hermeneutic film, in the light of the suggestions that the film hermeneutics would reveal.

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- by Alperen Karapınar
- •
- 20
  Hermeneutics, Wilhelm Dilthey, Martin Heidegger, Paul Ricoeur

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- by Ricardo Evandro S . Martins
- •
- 2
  Wilhelm Dilthey, Schleiermacher

ABSTRACT: Karl Barth is perhaps most clearly differentiated from Friedrich Schleiermacher when the two are compared in the context of their unphilosophical vs. philosophical soteriology. They each seek to answer the core question, ‘How... more

ABSTRACT:

Karl Barth is perhaps most clearly differentiated from Friedrich Schleiermacher when the two are compared in the context of their unphilosophical vs. philosophical soteriology. They each seek to answer the core question, ‘How can we be saved?’ but in radically different ways.

Schleiermacher’s answer is plainly philosophical. He argues that redemption is a ‘sense and taste for the Infinite’ where redemption takes place in the coincidence of opposites (coincidentia oppositorum) when the Infinite (the Whole) and the finite (the individual) participate in Christ’s perfect God-consciousness. Romantic rhetoric, i.e., the ‘feeling of absolute dependence,’ also enters into this Neoplatonic-panentheistic construct when the individual relates to God as a redemptive contact. Thus Schleiermacher’s soteriology is romantic, Neoplatonic and subjectively Christocentric, and is thus philosophized.

On the other hand, Barth is decidedly unphilosophical. He seeks to erase all philosophical tenets from his theology, in particular rooting it out of his entire soteriological structure in the process. For Barth, redemption is not Schleiermacher’s fulfillment of the coincidentia oppositorum where God is ‘the whole’. God is instead the ‘Wholly Other’; it is Immanuel who fulfills the covenant and reconciles God and human beings. Barth holds that redemption is grounded objectively ‘in Christ by Christ,’ not in romantic rhetoric or existential or subjective experience. The whole redemptive process is concentrated in Christ the electing God and the elected or rejected man, not in romanticized philosophy. Barth’s soteriology is objectively Christocentric and thus unphilosophized.

Through the comparative study, theological strengths and weaknesses of subjectively philosophized soteriology and objectively unphilosophized soteriolgy will be beneficially appeared.

한글 초록:

본고는 철학적 구원론과 비철학적 구원론의 맥락 속에서 칼 바르트와 프리드리히 슐라이어마허의 구원론의 차이점을 대비시키는데 목적을 두고 있다. 바르트와 슐라이어마허는 ‘우리가 어떻게 구원에 이를 수 있는가’라는 질문에 대해 극명히 다른 대답을 내놓았다.

이 질문에 대한 슐라이어마허의 답변은 대단히 철학적이었다. 슐라이어마허에게 구원은 그리스도의 완전한 신의식에 참여함을 통해 유한이 무한을 느끼고 맛보는 지점에서 일어나는데 이는 극단과 극단이 만나는 구원론적 일치점이다. 유한이 무한과 만나는 구원론적 일치점은 신플라톤주의-만유재신론적 구조 속에서 낭만주의적 ‘절대 의존 감정’으로 이루어진다. 그러므로 슐라이어마허의 구원론은 낭만주의적-신플라톤주의적-주관적 구원론이므로 철학적 구원론이다.

이와 반대로 바르트의 구원론은 명백히 비철학적 구원론이다. 바르트는 구원론 내에 서려 있는 철학적 요소들을 최대한 제거하려고 노력했다. 바르트의 구원론은 유한과 무한이 만나는 일치점이 아니었는데 그 이유는 바르트에게 하나님은 ‘전적 타자’였기 때문이다. 바르트의 구원론은 하나님과 인간 사이에서 벌어진 ‘그리스도를 통한, 그리스도 안에서의’ 임마누엘 그 자체였다. 이는 낭만주의적 수사도 아니며 실존적, 혹은 주관적 느낌 및 경험도 아니었다. 오히려 바르트의 구원론은 홀로 선택되고 동시에 홀로 유기되는 그리스도에게만 집중된 그리스도-중심주의 구원론이다. 그러므로 바르트의 구원론은 지나치게 객관적으로 비철학화된 구원론이다.

이런 비교 탐구를 통해 주관주의적 철학적 구원론과 객관주의적 비철학적 구원론의 신학적 장단점과 기여점을 살펴볼 수 있는 유익이 있다.

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- by Jae-Eun Park
- •
- 17
  Philosophy, Theology, Systematic Theology, Philosophical Theology

Augustana-Hochschule Neuendettelsau | Forum Religionsphilosophie Waldstr. 11 | 91564 Neuendettelsau | 23.-25.03.2022 Kaum ein Thema hat die Gemüter in der klassischen deutschen Philosophie so sehr bewegt wie die Religion. Hinter die... more

Augustana-Hochschule Neuendettelsau | Forum Religionsphilosophie
Waldstr. 11 | 91564 Neuendettelsau | 23.-25.03.2022

Kaum ein Thema hat die Gemüter in der klassischen deutschen Philosophie so sehr bewegt wie die Religion. Hinter die erschütternden Erkenntnisse des ›Alleszermalmers‹ aus Königsberg, Kant, so das bekannte Epitheton Mendelssohns, führte für Fich-te, Schleiermacher, Schelling und Hegel kein Weg zurück. Also traten die großen und ganz großen Denker der ›idealistischen‹ Epoche auf getrennten und doch vielfach parallel verlaufenden Pfaden die Flucht nach vorne an, um der Religion weiterhin einen Platz auf der Landkarte des Geistes zu sichern. Die alte Gleichung von Religion und Gottesgedanke ging nicht mehr auf. Stattdessen musste ebenso dem Bewusstsein vom Göttlichen eine mehr oder weniger ausgezeichnete Stellung eingeräumt werden, sollte das Kind ›Religion‹ nicht vollends mit dem Bade ausgeschüttet werden. Fichte suchte das Göttliche auf dem Feld der Sitt-lichkeit, was ihm bekanntermaßen den Vorwurf des Atheismus bescherte. Schleiermacher erstieg als Redner über die Religion das (literarische) Podium, um das Gefühl als eigentlichen Ort des Gottesbe-wusstseins zu postulieren. Der jugendlich-geniali-sche Schelling suchte das Absolute in der Natur und Kunst, bevor er dessen Offenbarung in den Mythologien des Christentums ausmachte. Und Hegel trat angesichts der Gefahr für das Wissen um die absolute Religion entschlossen die ›Flucht in den Begriff‹ an, wobei ihm Zufluchtsort und verlo-rene Heimat nicht immer gleichrangig erschienen. Die großen Systementwürfe des Idealismus drehen sich in immer neuen Varianten um die Religion und entwickelten dabei eine enorme Wirkung, die zu einem lebhaften Weiterdenken, zu vielfältigen Transformationen, weitreichenden Assimilationen und heftigen Rejektionen führte. Darin wurzelt bis heute ihre Bedeutung für alle akademischen Fä-cher, die sich aus unterschiedlichen Perspektiven dem Phänomen des religiösen Menschen zuwenden wie Religionsphilosophie, Theologie, Soziologie oder die Kulturwissenschaften. Die Tagung erkundet die Topologie des Nachden-kens über die Religion in der Klassischen deutschen Philosophie in seiner ganzen Bandbreite. Ebenso steht die Rezeption der ›idealistischen‹ Religions-theorien im 20. und 21. Jahrhundert auf dem Pro-gramm. Grundsätzlich aber bestimmen-wie in den vergangenen Tagungen-die Vorschläge der Beiträger*innen die Ausrichtung des Programms. Die Tagung wird an der Augustana-Hochschule Neuendettelsau stattfinden. Die Hochschule hat ei-gene Möglichkeiten zur Übernachtung, die sehr günstig sind; es können im Ort auch andere preis-werte Übernachtungsmöglichkeiten bereitgestellt werden. In Einzelfällen kann ein Zuschuss zu den Reisekosten gewährt werden. Insgesamt hängt die Tagung natürlich davon ab, wie sich die Corona-Pandemie entwickelt. An oberster Stelle steht bei der Hochschule und den Organisatoren die Ge-sundheit der Teilnehmer*innen. Sollte es Ein-schränkungen der Teilnehmer*innenzahl geben, sollte es zu Restriktionen bei der Unterbringung kommen oder gar ein Lockdown verhängt werden, behalten wir uns vor, die Tagung abzusagen, die Teilnehmer*innenzahl zu reduzieren usw. Wir bitten was zur Zeit ja selbstverständlich ist-, diese Umstände bei einer möglichen Reiseplanung und-buchung zu berücksichtigen. Interessent*innen werden gebeten, bis Ende November 2020 einen Vortragstitel nebst einigen aus-sagekräftigen Zeilen zu ihrem Vortragsvorhaben an die unten angegebene Email-Adresse zu senden. Die Vorträge sollten die Länge von 30 Minuten nicht überschreiten.

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- by Christoph Asmuth
- •
- 20
  Religion, Philosophy, Philosophy Of Religion, Theology

FROM THE BACK COVER: What is the essential nature of meaning? . . . . . This book answers by examining interpretive theories from the past and present. It finds that an historical struggle with meaning has been underway since the... more

FROM THE BACK COVER: What is the essential nature of meaning? . . . . . This book answers by examining interpretive theories from the past and present. It finds that an historical struggle with meaning has been underway since the Reformation, a struggle that reaches crisis proportions in the 20th century. On the one hand, this crisis is mollified by Heidegger's hermeneutical phenomenology, which argues that we are always already in a meaningful relationship to the objects of the world. On the other hand, this crisis is exacerbated when phenomenology, structuralism, and aesthetic theory directly make meaning into an object of study. . . . . . . . . These historical developments culminate with the psychoanalyst Jacques Lacan, whose non-hermeneutical phenomenology delimits a cause of meaning said to be closely linked to the core of subjectivity. Intriguingly, Lacan's work reveals meaning to be sexual in nature. By integrating his notion of sexual difference with his work in discourse theory and topology, this book demonstrates how the subject's struggle with meaning can be suspended.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GENERAL DESCRIPTION: Broadly speaking, the majority of books on Jacques Lacan focus on the earlier periods of his career. They also tend to target the psychoanalytic clinical community, or else discuss his work in various political, social, and cultural contexts. But in almost all cases these books refrain from a detailed exegesis of his actual texts. They instead prefer to comment on his theoretical apparatus as a whole before turning to its practical implications. . . . . . This book positions itself against this grain. Firstly, it closely analyzes some half-dozen key Lacanian texts. This analysis is organized under a single thematic – the question of meaning – in order to advance the reader's understanding of the trajectory of Lacan's thought across his entire career, as well as to promote the book's thesis that the field of meaning can be suspended. Accordingly, an initial chapter takes up the hermeneutical tradition from Flacius onward. This is then supplemented by a chapter which surveys phenomenological, structuralist and aesthetic theories of meaning and their differing methods of textual analysis. Together these two chapters provide a unique context for the sustained analysis of Lacan's texts which begins in the third chapter, an analysis that forms the bulk of the book's content. This contextualization potentially widens the book's appeal to any scholar wishing to explore his relationship to those textual objects he interacts with on a daily basis. And because this book assumes the reader has little to no familiarity with Lacan, the reader will find patient explanations of the basics of his theories before slowly being led up to the more difficult theories of his late years. Again the argument is that Lacan has something to offer all scholars. His work is not just reserved for psychoanalysts. . . . . . It is with his late theories that the serious student of Lacan will find the book's most original contribution. For in the fourth chapter a detailed account is provided of how Lacan derived his infamous formulae of sexuation from Aristotelian logic. These formulae are then extensively discussed against the backdrop of interpretive theory and textual analysis, showing how these formulae capture much more than just the difference between the sexes. Strikingly, this difference is also found to run through meaning itself, something the final chapter aims to demonstrate. It does this by amalgamating three key components of late-Lacan: sexuation, discourse theory and his use of topological spaces. This amalgamation is a first in the literature. But this amalgamation is not just useful in demonstrating the book's thesis. It further suggests how seemingly divergent aspects of late-Lacanian theory can be made to work together.

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- by William J. Urban
- •
- 347
  Discourse Analysis, History of Linguistics, Philology, Languages

This article re-examines the theoretical basis for environmental and heritage interpretation in tourist settings in the light of hermeneutic philosophy. It notes that the pioneering vision of heritage interpretation formulated by Freeman... more

* Both Herman Bavinck and Karl Barth sensed the open question caused by the subjectivistic tendency of Schleiermacher’s doctrine of revelation. Barth argues that Schleiermacher ignores the objective feature of revelation by orienting the... more

* Both Herman Bavinck and Karl Barth sensed the open question caused by the subjectivistic tendency of Schleiermacher’s doctrine of revelation. Barth argues that Schleiermacher ignores the objective feature of revelation by orienting the basis of revelation to the subjective consciousness and experience of the faith. To evade this subjectivism, he tries to put the foundation of revelation on the three forms of the Word of God, which are unveiled in an actualistic and dynamic way. By contrast, Bavinck, deeply concerned with the problem of objectivism and subjectivism in the doctrine of revelation, employs Schleiermacher’s doctrine of revelation in his own way, and regards the Bible as the objective standard for their theological work. Bavinck also stresses the importance of the church, which forms the Christian consciousness and experience. Although both Bavinck and Barth attempt to overcome the weakness of Schleiermacher’s doctrine of revelation, Bavinck’s ecclesiological doctrine of revelation overcomes it more effectively than Barth’s actualistic understanding of revelation.
* Key Words: Schleiermacher, Bavinck, Barth, revelation, subjectivism

* 헤르만 바빙크와 칼 바르트 모두 슐라이어마허의 계시론이 가진 주관주의적 경향이 가진 위험성을 인지하고 있었다. 바르트는 슐라이어마허가 계시의 근거를 주관적 인식과 신앙의 경험에 둠으로써 계시의 객관적 특성을 무시하고 있다고 비판하였다. 이러한 주관주의의 위험성을 피하기 위해서 바르트는 계시의 근거를 하나님의 말씀의 삼중적 형태에 두었다. 그에게 하나님의 말씀은 하나님이 주도권을 지닌 활동주의적이며 역동적인 방식으로 이뤄지는 드러냄의 사건이었다. 그러나 바르트 계시론이 가지는 바로 그런 특성에서 신자 주관의 역할이 너무 약화되어 버린다. 한편, 바빙크는 계시론이 가지는 객관과 주관의 문제를 철저하게 인식하면서도, 바르트와는 다르게 슐라이어마허의 계시론을 자신의 고유한 방식에 따라 전유하면서 그를 극복하고자 한다. 바빙크는 하나님의 말씀인 성경을 신학 작업의 객관적 기준으로 삼았으며, 교회를 기독교적 인식과 경험에 있어 중요한 형식으로서 인정하고 있다. 이처럼 바빙크는 슐라이어마허의 계시론이 가지는 장점을 취하되 단점을 자신의 교회론으로 극복함으로써 그것이 가진 주관주의의 위험성 역시 탈피하고자 한다. 비록 바빙크와 바르트 모두 슐라이어마허의 계시론이 가지는 단점을 극복하고자 했지만, 바빙크의 교회론적 계시론이 바르트의 활동주의적 계시 이해보다는 좀 더 효과적으로 그것을 극복하고 있다.
* 주제어: 슐라이어마허, 바빙크, 바르트, 계시, 주관주의

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- by B. Hoon Woo
- •
- 10
  Theology, Systematic Theology, Revelation, Ecclesiology

The historical overview covering Schleiermacher and the disciplinary status of translational hermeneutics was written by Cercel, the sections on important concepts and research within the paradigm of translational hermeneutics was... more

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- by Larisa Cercel
- •
- 15
  Translation Studies, Translation theory, Hermeneutics, Phenomenology

This paper seeks to understand Schleiermacher's contribution to philosophical hermeneutics by studying (1) the historical context that shaped him, (2) the philosophical thought that undergirds his system, (3) Schleiermacher's... more

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- by Eric S Nelson
- •
- 9
  Hermeneutics, Wilhelm Dilthey, Schleiermacher, Hermeneutic Phenomenology

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- by W. Travis McMaken and +1
  David W Congdon
- •
- 19
  Theology, Historical Theology, Film and Theology, Schleiermacher

The article analyzes the concept of universal salvation-apokatastasis in the thought of Friedrich Schleiermacher especially with reference to his early Speeches on Religion and the later treatise The Christian Faith. It moves from... more

The article analyzes the concept of universal salvation-apokatastasis in the thought of Friedrich Schleiermacher especially with reference to his early Speeches on Religion and the later treatise The Christian Faith. It moves from Schleiermacher's understanding of religion per se to his soteriological and eschatological theories. He understands the nature of religion as the feeling-intuition of the Infinite and points to a certain aspect of mystery, which religion contains. He rejects in the Speeches on Religion the anthropomorphic understanding of God and speaks of God-Universum. In the treatise Christian Faith, he reinterprets the theological concept of original sin and depravation, and points to a natural process of development of humankind from Godless-consciousness to God-consciousness. From the Protestant-reformed tradition, Schleiermacher adopts the concept of predestination. However, he rejects the so-called "double predestination" of salvation and condemnation. According to him, all people are chosen to be saved "in Christ". This way, Schleiermacher continues the Reformed tradition, however, he understands the election in universal categories. He rejects God, who chooses for salvation only some people, but accepts God-Universum, who maintains the unity of creation and leads people to perfect communion. This drives the German thinker to universalistic beliefs. In the convictions pointing to the final unity of humankind, Schleiermacher exposes his deep humanism. He assumes that it is impossible to reconcile the traditional view of eternal hell with God's love. Divine punishment can serve as an aspect of overall paidagogia, leading to the maturing of humanity. However, it cannot be understood as retribution, based on God’s wrath and cruel lex talionis. Such an understanding of God is for Schleiermacher unacceptable. Understanding soteriology in these terms, Schleiermacher refers to the apokatastatic tradition of the Church Fathers and the classical concept of apokatastasis. In the modern context, he continues and develops the personal aspect of apokatastasis, but also—through his affinities to the thought of Spinoza—draws near to its macroscale, cosmological form.

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- by Kristin Gjesdal
- •
- 10
  Philology, Philosophy, Romanticism, Hermeneutics

Lawrence Venuti's discourse on domesticating and foreignizing translation harks back some two hundred years ago to a speech by the Prussian hermeneutician Friedrich Schleiermacher. This paper is a critique of Venuti's genealogies of... more

Lawrence Venuti's discourse on domesticating and foreignizing translation harks back some two hundred years ago to a speech by the Prussian hermeneutician Friedrich Schleiermacher. This paper is a critique of Venuti's genealogies of Schleiermacher's original ideas on translation. Discussion focuses on several major issues. Venuti's discourse, swayed by his Post-colonialist emphasis on Foucaultian genealogies, laments Schleiermacher's choice of the educated class in pushing for the formation of a new national culture as " elitist ". Considering the condition of Prussia two centuries ago, this paper argues that Schleiemacher's proposed approach was the right course of action. Any social movement of the literary and cultural kind has to begin somewhere from the upper classes, from where the ideas spread to the general public. It is in the periphery of the semiosphere where strain leads to dynamism, and it is where the hotspot of real action is, as Yuri Lotman would assert. Venuti writes at length to expound on his dislike for the textual and psychological requirements for interpretation as proposed by Schleiermacher. For Schleiermacher, the relationship between the grammatical and the psychological is not static but rather dynamic since each one cannot lead to a complete understanding, and therefore, it is necessary to move back and forth between the two sides in an endless process of comparison and contrasting before the reader eventually arrives at a definite interpretation. While Schleiermacher's psychological mode faced criticisms from some hermeneuticians, none of his critics, including Hans-Georg Gadamer, really upheld semantic autonomy in textual exegesis in an absolutist manner. Rather, they believed that author's intention can be a subject of interpretation in certain cases but the text has far more weight than authorial intention in interpretation. Venuti generally views domestication and foreignization as two extreme poles, and never explains the binarism as a range that could simultaneously apply in relative degrees in translating any given text. Instead, he writes in absolutist terms in his treatment of the pair. Through a discussion of how Schleiermacher rejected an overtly foreignizing translation of the Greek classics, it was established that in actual practice, Schleiermacher took foreignization and domestication not as mutually exclusive extremes but that they could instead coexist in the same text. In Venuti's two genealogies on Schleiermacher, ideologically charged qualifiers and terminologies pepper the pages of his discourses such that that they effectively eclipse the real linguistic and cultural agenda of Schleiermacher. Indeed, the genealogist in Venuti sees ideology where there is none. Venuti's discourse is as ideological as his agenda is and with that as a point of departure, his treatment of Schleiermacher appears strongly tainted. His Foucaultian genealogies, teleologically speaking, are virtually a manipulation of theory.

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