Friedrich Daniel Ernst Schleiermacher was a German Reformed theologian, philosopher, and biblical scholar known for his attempt to reconcile the criticisms of the Enlightenment with traditional Protestant Christianity.
33 Facts About Friedrich Schleiermacher
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Friedrich Schleiermacher became influential in the evolution of higher criticism, and his work forms part of the foundation of the modern field of hermeneutics.
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Friedrich Schleiermacher developed a deep-rooted skepticism as a student and soon rejected orthodox Christianity.
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Friedrich Schleiermacher has himself read some of the skeptical literature, he says, and can assure Schleiermacher that it is not worth wasting time on.
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Friedrich Schleiermacher's father has said that faith is the "regalia of the Godhead," that is, God's royal due.
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Friedrich Schleiermacher was strongly influenced by German Romanticism, as represented by his friend Karl Wilhelm Friedrich von Schlegel.
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Friedrich Schleiermacher became more indebted to Kant though they differed on fundamental points.
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Friedrich Schleiermacher sympathised with some of Jacobi's positions, and took some ideas from Fichte and Schelling.
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From 1802 to 1804, Friedrich Schleiermacher served as a pastor of a small Reformed church in the Pomeranian town of Stolp.
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In 1804, Friedrich Schleiermacher moved to become university preacher and professor of theology to the University of Halle, where he remained until 1807.
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Friedrich Schleiermacher quickly obtained a reputation as professor and preacher and exercised a powerful influence in spite of charges of atheism, Spinozism and pietism.
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At the foundation of the University of Berlin, in which he took a prominent part, Friedrich Schleiermacher obtained a theological chair and soon became secretary to the Prussian Academy of Sciences.
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Friedrich Schleiermacher took a prominent part in the reorganization of the Prussian church and became the most powerful advocate of the union of the Lutheran and Reformed divisions of German Protestantism, paving the way for the Prussian Union of Churches.
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In politics, Friedrich Schleiermacher supported liberty and progress, and in the period of reaction that followed the overthrow of Napoleon, he was charged by the Prussian government with "demagogic agitation" in conjunction with the patriot Ernst Moritz Arndt.
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Friedrich Schleiermacher felt isolated although his church and his lecture-room continued to be crowded.
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Friedrich Schleiermacher continued with his translation of Plato and prepared a new and greatly-altered edition of his Christlicher Glaube, anticipating the latter in two letters to his friend Gottfried Lucke in which he defended his theological position generally and his book in particular against opponents on both the right and the left.
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Friedrich Schleiermacher died at 65 of pneumonia on 12 February 1834.
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Friedrich Schleiermacher's psychology takes as its basis the phenomenal dualism of the ego and the non-ego, and regards the life of man as the interaction of these elements with their interpenetration as its infinite destination.
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Friedrich Schleiermacher's published and unpublished writings on the subject were collected together after his death and published in 1838 as Hermeneutik und Kritik mit besonderer Beziehung auf das Neue Testament.
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Friedrich Schleiermacher was interested in interpreting Scripture, but he thought one could do so properly only after establishing a system of interpretation that was applicable to all texts.
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Friedrich Schleiermacher failed to discover in previous moral systems any necessary basis in thought, any completeness as regards the phenomena of moral action, any systematic arrangement of its parts and any clear and distinct treatment of specific moral acts and relations.
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Friedrich Schleiermacher's own moral system is an attempt to supply these deficiencies.
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Friedrich Schleiermacher defines ethics as the theory of the nature of the reason, or as the scientific treatment of the effects produced by human reason in the world of nature and man.
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In contrast to Kant and Fichte and modern moral philosophers, Friedrich Schleiermacher reintroduced and assigned pre-eminent importance to the doctrine of the summum bonum, or highest good.
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Friedrich Schleiermacher classifies the virtues under the two forms of Gesinnung and Fertigkeit, the first consisting of the pure ideal element in action and the second the form it assumes in relation to circumstances, each of the two classes falling respectively into the two divisions of wisdom and love and of intelligence and application.
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Friedrich Schleiermacher held that an eternal hell was not compatible with the love of God.
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Friedrich Schleiermacher was one of the first major theologians of modern times to teach Christian Universalism.
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On Religion: Speeches to its Cultured Despisers is a book written by Friedrich Schleiermacher dealing with the gap he saw as emerging between the cultural elite and general society.
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Friedrich Schleiermacher was writing when the Enlightenment was in full swing and when the first major transition into modernity was simultaneously occurring.
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From Leibniz, Lessing, Fichte, Jacobi and the Romantic school, Friedrich Schleiermacher had imbibed a profound and mystical view of the inner depths of the human personality.
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Friedrich Schleiermacher's religious thought found its expression most notably in The Christian Faith, one of the most influential works of Christian theology of its time.
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Friedrich Schleiermacher saw the ego, the person, as an individualization of universal reason; and the primary act of self-consciousness as the first conjunction of universal and individual life, the immediate union or marriage of the universe with incarnated reason.
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At various periods of his life Friedrich Schleiermacher used different terms to represent the character and relation of religious feeling.