Friedrich Daniel Ernst Schleiermacher

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Friedrich Daniel Ernst Schleiermacher (IPA [ˈʃlaɪəmaxə]) (November 21, 1768 – February 12, 1834) was a German theologian and philosopher.

Contents 1 Biography 1.1 Early life and formation 1.2 Tutoring, chaplaincy, first works 1.3 Pastorship 1.4 Professorship 1.5 Death 2 Philosophical System 3 Ethics 4 Religious System 5 General traits 6 Works 7 References 8 Footenotes 9 External links

[edit] Biography

[edit] Early life and formation

Schleiermacher was born in Breslau in Silesia, the son of a Prussian army chaplain in the Reformed church. He was educated in a Moravian school at Niesky in Upper Lusatia, and at Barby near Halle. However, pietistic Moravian theology failed to satisfy his increasing doubts, and his father reluctantly gave him permission to enter the University of Halle, which had already abandoned pietism and adopted the rationalist spirit of Friedrich August Wolf and Johann Salomo Semler. As a theology student Schleiermacher pursued an independent course of reading and neglected the study of the Old Testament and Oriental languages. However, he did attend the lectures of Semler, where he became acquainted with the techniques of historical criticism of the New Testament, and of Johann Augustus Eberhard, from whom he acquired a love of the philosophy of Plato and Aristotle. At the same time he studied the writings of Immanuel Kant and Friedrich Heinrich Jacobi. He developed his characteristic habit of forming his opinions by patiently examining and weighing various positions with which he reconstructed his own thought. Indeed, as a student he began to apply ideas from the Greek philosophers to a reconstruction of Kant's system.

[edit] Tutoring, chaplaincy, first works

At the completion of his course at Halle Schleiermacher became the private tutor to the family of Count Dohna-Schlobitten, developing in a cultivated and aristocratic household his deep love of family and social life. Two years later, in 1796, he became chaplain to the Charité Hospital in Berlin. Lacking scope for the development of his preaching skills, he sought mental and spiritual satisfaction in the city's cultivated society and in profound philosophical studies, beginning to construct the framework of his philosophical and religious system. It was now that Schleiermacher became acquainted with art, literature, science and general culture. He was profoundly affected by German Romanticism, as represented by his friend Karl Wilhelm Friedrich von Schlegel. His Confidential Letters on Schlegel's Lucinde, as well as his relationship with Eleonore Grunow, wife of a Berlin clergyman, are evidence of this interest.

Though his ultimate principles were unchanged, the struggle showed Schleiermacher the inner truth of human feeling and emotion, and enriched his imagination with ideals which gave elevation, depth and colour to his thought. Meanwhile he studied Spinoza and Plato, and was profoundly influenced by both; he made Kant more and more his master, though they differed on fundamental points, and finally remodelled his philosophy; he sympathised with some of Jacobi's positions, and from Fichte and Schelling he accepted ideas which would be of value to him. The literary fruit of this period of intense fermentation and rapid development was his "epoch-making" book, Reden über die Religion (On Religion: Speeches to Its Cultured Despisers) (1799, ed. Göttingen, 1906; Eng. trans., 1893) and his "new year's gift" to the new century, the Monologe (Soliloquies)(1800; ed. 1902).

In the first book Schleiermacher gave religion an eternal place amongst the divine mysteries of human nature, distinguished it from all current caricatures and allied phenomena, and described the perennial forms of its manifestation, thereby giving the programme of his subsequent theological system. In the Monologe he revealed his ethical manifesto, in which he proclaimed his ideas on the freedom and independence of the spirit, and on the relationship of the mind to the sensual world, and sketched his ideal of the future of the individual and society.

[edit] Pastorship

From 1802 to 1804, Schleiermacher was pastor in the Pomeranian town of Stolpe. These years were full of literary work, as well as rich in personal and moral progress. He relieved Friedrich Schlegel entirely of his nominal responsibility for the translation of Plato, which they had together undertaken (vols. 1-5, 1804-1810; vol. 6, Repub. 1828). Another work, Grundlinien einer Kritik der bisherigen Sittenlehre (1803), the first of his strictly critical and philosophical productions, occupied him; it is a severe criticism of all previous moral systems, including those of Kant and Fichte — Plato's and Spinoza's find most favour. It contends that the tests of the soundness of a moral system are the completeness of its view of the laws and ends of human life as a whole and the harmonious arrangement of its subject-matter under one fundamental principle; and, though it is almost exclusively critical and negative, the book announces clearly the vision and scope of moral science which Schleiermacher subsequently adopted, attaching prime importance to a Güterlehre, or doctrine of the ends to be obtained by moral action. The obscurity of the book's style and its negative tone prevented immediate success.

[edit] Professorship

In 1804, Schleiermacher moved as university preacher and professor of theology to Halle, where he remained until 1807, quickly obtaining a reputation as professor and preacher; he exercised a powerful influence in spite of the contradictory charges of his being atheist, Spinozist and pietist. In this period he wrote his dialogue the Weihnachtsfeier (Christmas Eve: Dialogue on the Incarnation)(1806), a charming production, midway between his Reden and his great dogmatic work, Der christliche Glaube (The Christian Faith); the speakers represent phases of his growing appreciation of Christianity as well as the conflicting elements of the theology of the period. After the Battle of Jena he returned to Berlin (1807), was soon appointed pastor of the Trinity Church, and the next year married the widow of his friend Willich.

At the foundation of the Friedrich Wilhelm University in Berlin (1810), in which he took a prominent part, Schleiermacher obtained a theological chair, and soon became secretary to the Prussian Academy of Sciences. He was thus placed in a position suited to his powers and in social surroundings adapted to the needs of his rich nature. At the same time he showed himself a large-hearted and fearless patriot in a time of national calamity and humiliation, acquiring a name and place in his country's annals with Ernst Moritz Arndt, Fichte, Heinrich Friedrich Karl Stein and Gerhard Johann David von Scharnhorst. He 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. The twenty-four years of his professional career in Berlin were opened with his short but important outline of theological study (Kurze Darstellung des theologischen Studiums, 1811), in which he sought to do for theology what he had done for religion in his Reden.

While he preached every Sunday, Schleiermacher also gradually took up in his lectures in the university almost every branch of theology and philosophy — New Testament exegesis, introduction to and interpretation of the New Testament, ethics (both philosophic and Christian), dogmatic and practical theology, church history, history of philosophy, psychology, dialectics (logic and metaphysics), politics, pedagogy, translation and aesthetics. His own materials for these lectures and his students' notes and reports of them are the only form in which the larger proportion of his works exist — a circumstance which has greatly increased the difficulty of getting a clear and harmonious view of fundamental portions of his philosophical and ethical system, while it has effectually deterred all but the most courageous and patient students from reading these posthumous collections.

As a preacher Schleiermacher produced a powerful effect, yet not at all by the force of his oratory but by his intellectual strength, his devotional spirit and the philosophical breadth and unity of his thought.

In politics Schleiermacher was an earnest friend of liberty and progress, and in the period of reaction which followed the overthrow of Napoleon Bonaparte, he was charged by the Prussian government with "demagogic agitation" in conjunction with the great patriot Arndt.

At the same time Schleiermacher prepared his chief theological work Der christliche Glaube nach den Grundsätzen der evangelischen Kirche (1821–1822; 2nd ed., greatly altered, 1830–1831; 6th ed., 1884). The fundamental principle is that religious feeling, the sense of absolute dependence on God as communicated by Jesus through the church, and not the creeds or the letter of Scripture or the rationalistic understanding, is the source and law of dogmatic theology. The work is therefore simply a description of the facts of religious feeling, or of the inner life of the soul in its relations to God, and these inward facts are looked at in the various stages of their development and presented in their systematic connection. The aim of the work was to reform Protestant theology by means of the fundamental ideas of the Reden, to put an end to the unreason and superficiality of both supernaturalism and rationalism, and to deliver religion and theology from a relation of dependence on perpetually changing systems of philosophy.

Though the work added to the reputation of its author, it naturally aroused the increased opposition of the theological schools it was intended to overthrow, and at the same time Schleiermacher's defence of the right of the church to frame its own liturgy in opposition to the arbitrary dictation of the monarch or his ministers brought upon him fresh troubles. He felt isolated, although his church and his lecture-room continued to be crowded.

Schleiermacher progressed 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 Lucke (in the Studien und Kritiken, 1829), in which he defended with a masterly hand his theological position generally and his book in particular against opponents on the right and the left.

The same year Schleiermacher lost his only son — a blow which, he said, "drove the nails into his own coffin." But he continued to defend his theological position against Hengstenberg's party on the one hand and the rationalists von Cölln and D. Schulz on the other, protesting against both subscription to the ancient creeds and the imposition of a new rationalistic formulary.

[edit] Death

In the midst of such labours, and enjoying still full bodily and mental vigour, Schleiermacher died due to an inflammation of the lungs, on 12 February 1834.

[edit] Philosophical System

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. The dualism is therefore not absolute, and, though present in man's own constitution as composed of body and soul, is relative only even there. The ego is itself both body and soul — the conjunction of both constitutes it; our "organization " or sense nature has its intellectual element, and our "intellect " its organic element. There is no such thing as "pure mind" or "pure body." The one general function of the ego, thought, becomes in relation to the non-ego either receptive or spontaneous action, and in both forms of action its organic, or sense, and its intellectual energies co-operate; and in relation to man, nature and the universe the ego gradually finds its true individuality by becoming a part of them, "every extension of consciousness being higher life." The specific functions of the ego, as determined by the relative predominance of sense or intellect, are either functions of the senses (or organism) or functions of the intellect. The former fall into the two classes of feelings (subjective) and perceptions (objective); the latter, according as the receptive or the spontaneous element predominates, into cognition and volition. In cognition being is the object and in volition it is the purpose of thought: in the first case we receive (in our fashion) the object of thought into ourselves; in the latter we plant it out into the world. Both cognition and volition are functions of thought~ as well as forms of moral action. It is in those two functions that the real life of the ego is manifested, but behind them is self-consciousness permanently present, which is always both subjective and objective — consciousness of ourselves and of the non-ego. This self-consciousness is the third special form or function of thought — which is also called feeling and immediate knowledge. In it we cognize our own inner life as affected by the non-ego. As the non-ego helps or hinders, enlarges or limits, our inner life, we feel pleasure or pain. Aesthetic, moral and religious feelings are respectively produced by the reception into consciousness of large ideas — nature, mankind and the world; those feelings are the sense of being one with these vast objects. Religious feeling therefore is the highest form of thought and of life; in it we are conscious of our unity with the world and God; it is thus the sense of absolute dependence.

Schleiermacher's doctrine of knowledge accepts the fundamental principle of Kant that knowledge is bounded by experience, but it seeks to remove Kant's scepticism as to knowledge of the Ding an sich or Sein, as Schleiermacher's term is. The idea of knowledge or scientific thought as distinguished from the passive form of thought — of aesthetics and religion — is thought which is produced by all thinkers in the same form and which corresponds to being. All knowledge takes the form of the concept (Begriff) or the judgment (Urteil), the former conceiving the variety of being as a definite unity and plurality, and the latter simply connecting the concept with certain individual objects. In the concept therefore the intellectual and in the judgment the organic or sense element predominates. The universal uniformity of the production of judgments presupposes the uniformity of our relations to the outward world, and the uniformity of concepts rests similarly on the likeness of our inward nature. This uniformity is not based on the sameness of either the intellectual or the organic functions alone, but on the correspondence of the forms of thought and sensation with the forms of being. The essential nature of the concept is that it combines the general and the special, and the same combination recurs in being; in being the system of substantial or permanent forms answers to the system of concepts and the relation of cause and effect to the system of judgments, the higher concept answering to "force" and the lower to the phenomena of force, and the judgment to the contingent interaction of things. The sum of being consists of the two systems of substantial forms and interactional relations, and it reappears in the form of concept and judgment, the concept representing being and the judgment being in action. Knowledge has under both forms the same object, the relative difference of the two being that when the conceptual form predominates we have speculative science and when the form of judgment prevails we have empirical or historical science. Throughout the domain of knowledge the two forms are found in constant mutual relations, another proof of the fundamental unity of thought and being or of the objectivity of knowledge. It is obvious that Plato, Spinoza and Kant had contributed characteristic elements of their thought to this system, and directly or indirectly it was largely indebted to Schelling for fundamental conceptions.

Schleiermacher's work has had a profound impact upon the philosophical field of Hermeneutics.

[edit] Ethics

Next to religion and theology it was to the moral world, of which the phenomena of religion and theology were in Schleiermacher's systems only constituent elements, that he specially devoted himself. In his earlier essays he endeavored to point out the defects of ancient, and modern ethical thinkers, particularly of Kant and Fichte, Plato and Spinoza only finding favour in his eyes. He 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.

Schleiermacher's own moral system is an attempt to supply these deficiencies. It connects the moral world by a deductive process with the fundamental idea of knowledge and being; it offers a view of the entire world of human action which at all events aims at being exhaustive; it presents an arrangement of the matter of the science which tabulates its constituents after the model of the physical sciences; and it supplies a sharply defined treatment of specific moral phenomena in their relation to the fundamental idea of human life as a whole. 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.

As a theoretical or speculative science it is purely descriptive and not practical, being correlated on the one hand to physical science and on the other to history. Its method is the same as that of physical science, being distinguished from the latter only by its matter. The ontological basis of ethics is the unity of the real and the ideal, and the psychological and actual basis of the ethical process is the tendency of reason and nature to unite in the form of the complete organization of the latter by the former. The end of the ethical process is that nature (i.e. all that is not mind, the human body as well as external nature) may become the perfect symbol and organ of mind. Conscience, as the subjective expression of the presupposed identity of reason and nature in their bases, guarantees the practicability of our moral vocation. Nature is preordained or constituted to become the symbol and organ of mind, just as mind is endowed with the impulse to realize this end. But the moral law must not be conceived under the form of an "imperative" or a "Sollen"; it differs from a law of nature only as being descriptive of the fact that it ranks the mind as conscious will, or Zweckdenken, above nature. Strictly speaking, the antitheses of good and bad and of free and necessary have no place in an ethical system, but simply in history, which is obliged to compare the actual with the ideal, but as far as the terms "good" and "bad" are used in morals they express the rule or the contrary of reason, or the harmony or the contrary of the particular and the general. The idea of free as opposed to necessary expresses simply the fact that the mind can propose to itself ends, though a man cannot alter his own nature.

In contrast to Kant and Fichte and modern moral philosophers, Schleiermacher reintroduced and assigned pre-eminent importance to the doctrine of the summum bonum, or highest good. It represents in his system the ideal and aim of the entire life of man, supplying the ethical view of the conduct of individuals in relation to society and the universe, and therewith constituting a philosophy of history at the same time. Starting with the idea of the highest good and of its constituent elements (Güter), or the chief forms of the union of mind and nature, Schleiermacher's system divides itself into the doctrine of moral ends, the doctrine of virtue and the doctrine of duties; in other words, as a development of the idea of the subjection of nature to reason it becomes a description of the actual forms of the triumphs of reason, of the moral power manifested therein and of the specific methods employed. Every moral good or product has a fourfold character: it is individual and' universal; it is an organ and symbol of the reason, that is, it is the product of the individual with relation to the community, and represents or manifests as well as classifies and rules nature.

The first two characteristics provide for the functions and rights of the individual as well as those of the community or race. Though a moral action may have these four characteristics at various degrees of strength, it ceases to be moral if one of them is quite absent. All moral products may be classified according to the predominance of one or the other of these characteristics. Universal organizing action produces the forms of intercourse, and universal symbolizing action produces the various forms of science; individual organizing action yields the forms of property and individual symbolizing action the various representations of feeling, all these constituting the relations, the productive spheres, or the social conditions of moral action. Moral functions cannot be performed by the individual in isolation but only in his relation to the family, the state, the school, the church, and society — all forms of human life which ethical science finds to its hand and leaves to the science of natural history to account for. The moral process is accomplished by the various sections of humanity in their individual spheres, and the doctrine of virtue deals with the reason as the moral power in each individual by which the totality of moral products is obtained.

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. In his system the doctrine of duty is the description of the method of the attainment of ethical ends, the conception of duty as an imperative, or obligation, being excluded, as we have seen. No action fulfills the conditions of duty except as it combines the three following antitheses: reference to the moral idea in its whole extent and likewise to a definite moral sphere; connexion with existing conditions and at the same time absolute personal production; the fulfillment of the entire moral vocation every moment though it can only be done in a definite sphere. Duties are divided with reference to the principle that every man make his own the entire moral problem and act at the same time in an existing moral society. This condition gives four general classes of duty: duties of general association or duties with reference to the community (Rechtspflicht), and duties of vocation (Berufspflicht) — both with a universal reference, duties of the conscience (in which the individual is sole judge), and duties of love or of personal association.

It was only the first of the three sections of the science of ethics — the doctrine of moral ends — that Schleiermacher handled with approximate completeness; the other two sections were treated very summarily. In his Christian Ethics he dealt with the subject from the basis of the Christian consciousness instead of from that of reason generally; the ethical phenomena dealt with are the same in both systems, and they throw light on each other, while the Christian system treats more at length and less aphoristically the principal ethical realities — church, state, family, art, science and society. Rothe, amongst other moral philosophers, bases his system substantially, with important departures, on Schleiermacher's. In Beneke's moral system his fundamental idea was worked out in its psychological relations.

[edit] Religious System

From Leibniz, Lessing, Fichte, Jacobi and the Romantic school Schleiermacher had imbibed a profound and mystical view of the inner depths of the human personality.

The ego, the person, is an individualization of universal reason; and the primary, act of self-consciousness is the first conjunction of universal and individual life, the immediate union or marriage of the universe with incarnated reason. Thus every person becomes a specific and original representation of the universe and a compendium of humanity, a microcosmos in which the world is immediately reflected. While therefore we cannot, as we have seen, attain the idea of the supreme unity of thought and being by either cognition or volition, we can find it in our own personality, in immediate self-consciousness or (which is the same in Schleiermacher's terminology) feeling. Feeling in this higher sense (as distinguished from "organic" sensibility, Empfindung), which is the minimum of distinct antithetic consciousness, the cessation of the antithesis of subject and object, constitutes likewise the unity of our being, in which the opposite functions of cognition and volition have their fundamental and permanent background of personality and their transitional link. Having its seat in this central point of our being, or indeed consisting in the essential fact of self-consciousness, religion lies at the basis of all thought and action.

At various periods of his life Schleiermacher used different terms to represent the character and relation of religious feeling. In his earlier days he called it a feeling or intuition of the universe, consciousness of the unity of reason and nature, of the infinite and the eternal within the finite and the temporal. In later life he described it as the feeling of absolute dependence, or, as meaning the same thing, the consciousness of being in relation to God. In his Addresses on Religion (1789), he wrote:

"Religion is the outcome neither of the fear of death, nor of the fear of God. It answers a deep need in man. It is neither a metaphysic, nor a morality, but above all and essentially an intuition and a feeling. ... Dogmas are not, properly speaking, part of religion: rather it is that they are derived from it. Religion is the miracle of direct relationship with the infinite; and dogmas are the reflection of this miracle. Similarly belief in God, and in personal immortality, are not necessarily a part of religion; one can conceive of a religion without God, and it would be pure contemplation of the universe; the desire for personal immortality seems rather to show a lack of religion, since religion assumes a desire to lose oneself in the infinite, rather than to preserve one's own finite self."^[1]

[edit] General traits

The marked feature of Schleiermacher's thought in every department is the effort to combine and reconcile in the unity of a system the antithetic conceptions of other thinkers. He is realistic and idealistic, individualistic and universalistic, monistic and dualistic, sensationalist and intellectualist, naturalist and supernaturalist, rationalist and mystic, gnostic and agnostic. He is the prince of the Vermittler (the takers of the middle ground) in philosophy, ethics, religion and theology. But he does not seek to reconcile the antitheses of thought and 'being by weakening and hiding the points of difference; on the contrary, he brings them out in their sharpest outlines. His method is to distinctly define the opposing elements and then to seek their harmonious combination by the aid of a deeper conception. Apart from the positive and permanent value of the higher unities which he succeeds in establishing, the light and suggestiveness of his discussions and treatment of the great points at issue in all the principal fields of human thought, unsatisfactory as many of his positions may be considered, make him one of the most helpful and instructive of modern thinkers. And, since the focus of his almost universal thought and inquiry and of his rich culture and varied life was religion and theology, he must be regarded as the classical representative of modern effort to reconcile science and philosophy with religion and theology, and the modern world with the Christian church.

[edit] Works

Schleiermacher's collected works were published in three sections:

1. Theological (11 vols)
2. Sermons (10 vols, ed. 1873–1874, 5 vols)
3. Philosophical and Miscellaneous (9 vols., 1835–1864).

Other works include:

• Pädagogische Schriften (3rd ed., 1902).
• Aus Schleiermachers Leben in Briefen (Berlin, 1858–1863, in 4 vols., correspondence)
• Leben Schleiermachers (vol. 1, 1870, correspondence from from 1768–1804)
• Friedrich Schleiermacher, ein Lebens- und Charakterbild (1868, selection of letter)

Modern editions:

• On Religion: Speeches to its Cultured Despisers (Über die Religion: Reden an die Gebildeten unter ihren Verächtern, 1799)
  • tr. Richard Crouter, Cambridge University Press, 1996 paperback: ISBN 0-521-47975-4
  • tr. John Oman, introduction Richard Crouter, Westminster John Knox Press, 1994 paperback: ISBN 0-664-25556-6
• Fifteen Sermons of Friedrich Schleiermacher Delivered to Celebrate the Beginning of a New Year (Monologe, 1800), tr. Edwina G. Lawler, Edwin Mellen Press 2003 hardcover: ISBN 0-7734-6628-2
• The Christian Faith (Der christliche Glaube, 1820–21, 2nd ed. 1830–1), tr. H. R. MacKintosh, J. S. Stewart, editor. T. & T. Clark Publishers, Ltd. 1999 paperback: ISBN 0-567-08709-3
• Hermeneutics and Criticism and Other Writings, tr. Andrew Bowie, Cambridge University Press, 1998 paperback: ISBN 0-521-59848-6
• Toward a Theory of Sociable Conduct and Essays in Its Intellectual-Cultural Context, tr. Ruth Drucilla Richardson, Edwin Mellen Press 1996 hardcover: ISBN 0-7734-8938-X
• The Life of Jesus, tr. S. Maclean Gilmour, Sigler Press 1997 paperback: ISBN 1-888961-04-X
• Lectures on Philosophical Ethics, tr. Louise Adey Huish, Cambridge University Press, 2002 paperback: ISBN 0-521-00767-4
• On Creeds, Confessions And Church Union: "That They May Be One", tr. Iain G. Nicol, Edwin Mellen Press 2004 hardcover: ISBN 0-7734-6464-6
• Selected Sermons of Schleiermacher, tr. Mary F. Wilson, Wipf & Stock Publishers 2004 paperback: ISBN 1-59244-602-7

[edit] References

This article incorporates text from the Encyclopædia Britannica Eleventh Edition, a publication now in the public domain.

• Geck, Albrecht, Schleiermacher als Kirchenpolitiker. Die Auseinandersetzungen um die Reform der Kirchenverfassung in Preußen (1799–1823), Unio et Confessio XX, Bielefeld 1997 (333 S.).
• Geck, Albrecht, Die „demokratische“ Kirche in einem demokratischen Staat. Zur Edition der kirchenpolitischen Schriften Friedrich Schleiermachers — Nicht nur ein Beitrag zum Preußenjahr 2001, in: Praktische Theologie. Zeitschrift für Religion, Gesellschaft und Kirche 37 (2002), 154–157.
• Geck, Albrecht, Sozialethische und sozialpolitische Ansätze in der philosophischen und theologischen Systematik Schleiermachers, in: Friedrich, Martin/Friedrich, Norbert/Jähnichen, Traugott/Kaiser, Jochen-Christoph (Hgg.), Sozialer Protestantismus im Vormärz. Bochumer Forum zur Geschichte des sozialen Protestantismus 2, Münster 2001, 133–146.
• Geck, Albrecht, Schleiermachers Kirchen- und Real-Kirchenpolitik zwischen Revolution und Restauration (1799–1823), in: Barth, Ulrich/C.-D. Osthövener (Hgg.), 200 Jahre „Reden über die Religion“. Akten des 1. Internationalen Kongresses der Schleiermacher-Gesellschaft Halle 14.–17. März 1999, Schleiermacher Archiv 19, Berlin/New York 2000, 909–927.
• Nowak, Kurt, Schleiermacher. Leben, Werk und Wirkung, Göttingen 2001.
• Lundberg, Phillip (2005). Tallyho - The Hunt for Virtue: Beauty, Truth and Goodness - Nine Dialogues by Plato. AuthorHouse. ISBN 1-4184-4976-8. 

[edit] Footenotes

[edit] External links

• Stanford Encyclopedia of Philosophy entry