Friedrich Daniel Ernst Schleiermacher citáty

Friedrich Daniel Ernst Schleiermacher bol nemecký filozof a protestantský teológ. Schleiermacher bol v úzkom styku s romantikmi, najmä s Friedrichom Schlegelom.

Jeho najslávnejším spisom je O náboženstve – Reči k vzdelancom medzi tými, čo ním opovrhujú, ktoré vznikli medzi rokmi 1798 a 1800 v Berlíne, kde bol Schleiermacher kazateľom a neskôr profesorom teológie na novozaloženej univerzite.

Náboženstvo Schleiermacher nepovažuje za myslenie alebo konanie, ale nazeranie a cit. Náboženstvo je zmysel pre nekonečno. Zbožnosť je pocit úplnej závislosti od niečoho vyššieho. V tomto pocite závislosti je nám bezprostredne daná istota božej existencie. Jediné, na čom záleží, je tento bezprostredný citový dotyk s nekonečnom; v porovnaní s ním sú dogmy, Písmo i viera v osobnú nesmrteľnosť bez významu. Aj v konaní všetko spočíva na náboženskom cítení, ktoré by malo sprevádzať všetko ľudské konanie. Človek, ktorý koná z tohto bezprostredného citu - keď sa mýli - je Schleiermacherovi milší než ten, kto sa podľa Kantovej etiky podrobuje tuhej sebadisciplíne.

V inom ohľade však Schleiermachera s jeho vymedzením náboženstva možno považovať za Kantovho pokračovateľa. Schleiermacher obhajoval starostlivé oddeľovanie vedenia a viery - hoci sám vo svojej osobe a vo svojom diele oboje spájal. Chcel dostáť svojím povinnostiam voči kresťanskej viere i voči slobodnému vedeckému bádaniu, chcel, aby viera nebola prekážkou bádaniu a bádanie aby neprekážalo viere. Tým určil ďalší smer vývoja nemeckého protestantizmu v 19. storočí.

V idei boha je - podľa Schleiermachera - myslená absolútna jednota ideálneho a reálneho s vylúčením akýchkoľvek protikladov; v pojme sveta sa však myslí relatívna jednota ideálneho a reálneho vo forme protikladu. Boha preto nemožno myslieť ani ako identického so svetom, ani ako odtrhnutého od sveta . Wikipedia  

✵ 21. november 1768 – 12. február 1834   •   Ďalšie mená Friedrich Ernst Daniel Schleiermacher
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Friedrich Daniel Ernst Schleiermacher: Citáty v angličtine

“That which was then our innermost I and Self has now become something far off and strange to us; and the law of divine appointment, which has now through the grace of God become the law of our life, which we love and obey, was then far off and strange.”

The Necessity of the New Birth, Selected sermons of Schleiermacher https://archive.org/details/selectedsermonso00schl, translated by Mary Wilson 1890, p. 89
Kontext: Between the beginning of our existence and our present life and aims there lies a time in which lust was the prevailing power; in which it conceived and brought forth sin. If we are honest, we can say that there is a period on which we look back only with the feeling that we appear to ourselves to have become since then different men. That which was then our innermost I and Self has now become something far off and strange to us; and the law of divine appointment, which has now through the grace of God become the law of our life, which we love and obey, was then far off and strange. We were only aware of it as an external force, impeding the free course of our life, just as now the separate stirrings of the flesh and of sin are a force which we do not ascribe to our real life. Thus, then, it is true that one life has ceased and another has begun. But the beginning of the new life is the new birth; and this holds good universally, If any man be in Christ, he is a new creature; the old is passed away, behold all is become new.

“But the imparting of religion is not to be sought in books, like that of intellectual conceptions and scientific knowledge.”

Friedrich Schleiermacher, On The Social Element in Religion (1799), The German Classics of the Nineteenth and Twentieth Centuries, Volume 5 http://www.gutenberg.org/ebooks/12888
Kontext: But the imparting of religion is not to be sought in books, like that of intellectual conceptions and scientific knowledge. The pure impression of the original product is too far destroyed in this medium, which, in the same way that dark-colored objects absorb the greatest proportion of the rays of light, swallows up everything belonging to the pious emotions of the heart, which cannot be embraced in the insufficient symbols from which it is intended again to proceed. Nay, in the written communications of religious feeling, everything needs a double and triple representation; for that which originally represented, must be represented in its turn; and yet the effect on the whole man, in its complete unity, can only be imperfectly set forth by continued and varied reflections. It is only when religion is driven out from the society of the living, that it must conceal its manifold life under the dead letter. Neither can this intercourse of heart with heart, on the deepest feelings of humanity, be carried on in common conversation.

“Miracle is simply the religious name for event. Every event, even the most natural and usual, becomes a miracle, as soon as the religious view of it can be the dominant. To me all is miracle.”

[On Religion: Speeches to its Cultured Despisers, 1893, London, Paul, Trench, Trubner, 23, Second Speech: The Nature of Religion]
On Religion: Speeches to its Cultured Despisers (1799)

“Pitiful, to be sure, is what the pragmatic philosophy of the French and English is. … They are considered to be so well versed in the knowledge of what man is, despite their failure to speculate on what he should be.”

Jämmerlich ist freilich jene praktische Philosophie der Franzosen und Engländer, von denen man meint, sie wüßten so gut, was der Mensch sei, unerachtet sie nicht darüber spekulierten, was er sein solle.
Cited in Lucinde and the Fragments, P. Firchow, trans. (1991), "Athenaeum Fragments" (1798), § 355.