Habilitationsschrift--Bern, 1977. / Includes indexes. Includes bibliographical references (p. 159-162).

Daß im hermeneutischen Denken nicht Konstruktion der geschichtlichen Welt aus präsentischer Selbstgewißhelt, vielmehr Nachkonstruktion aus Notwendigkeit zur Selbstkonstitution Aufgabe wird, verweist auf eine gewandelte Bestimmung von Subjektivität, für die aus Kants Transzendentalphilosophie die Einbildungskraft zum Prinzip genommen wird, das als \'Phantasie\' (Reden über Religion) oder, in Schellings Worten, als Vermögen der \'Passivität aus Selbsttätigkeit\' gilt. Indem so aus Schleiermachers Schriften radikaler als aus der idealistischen Geschichtsphilosophie der Bruch mit der aufklärerisch-rationalistischen Geschichtsauffassung gelesen werden kann, läßt sich das Pathos der spätromantischen Verklärung des historischen Bewußtseins revidieren und in eins damit begründen.

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 (Taylor, 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.

Zugl.: Tübingen, Univ., Diss., 2005 u.d.T.: Käfer, Anne: Schleiermachers Ästhetik im Kontext zeitgenössischer Entwürfe

Made available in DSpace on 2016-08-03T12:19:14Z (GMT). No. of bitstreams: 1 Walter Ferreira Salles.pdf: 752228 bytes, checksum: d73c615410bc80b71d8bf99fa00250d0 (MD5) Previous issue date: 2006-03-13 / The present work presents a reflection on the role of theology in the study of religion, in the current Brazilian university context. The main thesis of this work is based on the idea that theology, in the study of religion, must be understood as theological hermeneutic of antropological orientation, and on watching its exercise as the interpretation of the language of faith and the Christian existence. / O presente trabalho apresenta uma reflexão sobre o papel da teologia no estudo da religião, no atual contexto universitário brasileiro. A tese principal deste trabalho está fundamentada na idéia de que a teologia, no estudo da religião, deve ser compreendida como hermenêutica teológica de orientação antropológica, e ver o seu exercício como interpretação da linguagem da fé e da existência cristã.

In this dissertation I retrace the notion of social individuality in early German liberal thought to respond to the ongoing criticism of liberal individuality as being at its foundation anti-social and atomistic. I concentrate on the exposition of this concept in the works of Wilhelm von Humboldt and Friedrich Schleiermacher at the turn of the 18th to 19th century, who I argue presented the clearest defense of individuality understood as interdependent uniqueness. Analyzing their relevant academic writings, speeches, sermons, letters, diary entries as well as political reports, I situate their conceptualization of social individuality within their wider thought, and examine what social institutions and practices as well as political consequences derive from understanding individuality as inherently social.

Herman Bavinck (1854-1921), perhaps the most remarkable dogmatician and intellectual of the Dutch Reformed (gereformeerde) tradition in the late nineteenth and early twentieth centuries, committed himself to what he called a 'Reformed' and 'catholic' theological task. For the modern dogmatician, this task is neither repristination nor abandonment of one's confessionalist tradition, but, being driven along by the Scriptural witness, to appropriate 'catholic' dogma to the grammars of modern conceptual frameworks. Such a task led Bavinck to a certain eclecticism in style and source for which he earned in twentieth century scholarship the pejorative label of dualism, applied both to his person and his theological content. Regarding his person, this thesis of the two Bavincks follows a biographical narrative of a student and blossoming theologian divided between the orthodox and modern. Regarding his content, interpreters move to and fro between Bavinck the scholastic and Bavinck the post-Kantian, subjectivist dogmatician. This study nuances this picture and participates in James Eglinton's recent call for an overturning of said dualisms applied to Bavinck's person and work by outlining the most significant example of Bavinck toiling to complete his 'catholic' dogmatic task: his appropriation of Friedrich Schleiermacher. In distinction from Bavinck's milieu, he did not demonize Schleiermacher, but, while willing to critique Schleiermacher's material dogmatics, regarded Schleiermacher as 'deeply misunderstood'. The two primary locales of Bavinck's appropriation of Schleiermacher include (i) the question of the epistemic ground of the unity of being and thinking; (ii) the grammar of subjective and objective religion. In both, Bavinck adopts Schleiermacher's concepts of 'feeling', 'absolute dependence', and 'immediate self-consciousness' to complete his own logic. Understanding Bavinck's adoption of Schleiermacher's conceptual framework, particularly that of the introduction from Schleiermacher's Der christliche Glaube, makes visible just how Bavinck determined to work as a modern theologian post-Kant and within the freeing confines of his orthodox, Dutch confessionalist heritage. His appropriation of Schleiermacher is the paradigmatic example of his commitment to be orthodox - yet modern.

Zugl.: München, Univ., Habil.-Schr., 2006

Felix Mendelssohn Bartholdys christliches Selbstbild steht heute gemeinhin außer Frage. Jedoch ist nach wie vor von Interesse, auf welche Weise er seine protestantische Spiritualität ganz konkret auslebte und welcherart seine Glaubensüberzeugungen waren. Diesen Fragen widmet sich diese Staatsexamensarbeit, wobei neben dem Konfirmationsbekenntnis aus dem Jahr 1825 und weiteren schriftlichen Quellen (vornehmlich die Korrespondenz mit Julius Schubring) insbesondere der Entstehungsprozess des mendelssohnschen Oratoriums Paulus Beachtung findet. Die Forschungsfrage lautet: Inwiefern lassen sich aus der Analyse des Konfirmationsbekenntnisses sowie des Entstehungsprozesses des Oratoriums Paulus von Felix Mendelssohn Bartholdy Schlüsse auf dessen protestantische Spiritualität ziehen? Es werden folgende Hypothesen überprüft: 1. Das Konfirmationsbekenntnis sowie der Entstehungsprozess des Oratoriums Paulus legen nahe, dass Mendelssohns protestantische Spiritualität weniger in der schlichten Bibelgläubigkeit des Pietismus als vielmehr in einem aufgeklärten, eher rationalistischen Protestantismus bestand. 2. Im Libretto des Paulus können Anhaltspunkte der Theologie Friedrich Daniel Ernst Schleiermachers nachgewiesen werden, die darauf schließen lassen, dass Mendelssohn diese teilte und infolgedessen als ein Anhänger Schleiermachers bezeichnet werden darf.:1. Einleitung 1.1 Relevanz der Thematik 1.2 Forschungsfrage und Hypothesen 2. Mendelssohns religiöse Prägung in der Kindheit 2.1 Der Einfluss der Eltern 2.2 Das Konfirmationsbekenntnis 2.2.1 Vorbemerkungen und Forschungsstand 2.2.2 Erkenntnisse aus dem Dokument 2.2.3 Resümee 3. Die Genese des Paulus-Librettos 3.1 Umstände der Entstehung 3.2 Theologen, die bzgl. der Genese Einfluss auf Mendelssohn nahmen 3.2.1 Friedrich Daniel Ernst Schleiermacher (1768-1834) 3.2.2 Julius Schubring (1806-1889) 3.3 Die Zusammenarbeit mit Schubring 3.3.1 Theologische Erwägungen zu zwei werkgenetischen Aspekten 3.3.1.1 Die Choralfrage 3.3.1.2 Die biblische Grundlage 3.3.2 Erfahrungen mit dem Pietismus 1830 3.3.3 Erfahrungen mit dem Pietismus 1834 3.4 Theologische Dimensionen des Librettos 3.4.1 Die Theologie Schleiermachers im Paulus 3.4.1.1 Vergleich mit einer Predigt Schleiermachers vom 19.08.1810 4.4.1.2 Zwei weitere Aspekte 3.4.2 Schlussfolgerungen aus der Verwendung der Choräle 3.4.3 Schlussfolgerungen aus der Auswahl der biblischen Textgrundlage 4. Diskussion der Ergebnisse unter Einbezug des Elias und Christus 5. Quellenverzeichnis 5.1 Notenausgabe 5.2 Primärliteratur 5.3 Sekundärliteratur 5.3.1 Monografien 5.3.2 Beiträge aus Sammelbänden und Periodika 6. Selbstständigkeitserklärung

Cette recherche a pour point de départ l’important mouvement de traduction en Allemagne au tournant du XIXe siècle, et la critique par les penseurs allemands de la manière dont les Français traduisaient. Ceux-­‐ci se voient reprocher leur tendance à toujours traduire comme si l’auteur était français, refusant l’épreuve de l’étranger (Berman) que constitue la traduction. Ce conflit est philosophiquement problématisé en 1813 par F. Schleiermacher, qui montre que derrière ces approches du traduire s’affrontent des conceptions de la rationalité, du rapport de la pensée au langage, et de la subjectivité, mais aussi des conceptions de la culture, de la nation, et du rapport à l’étranger. À la lumière de ces analyses, nous réinterrogeons les conceptions de la traduction en France aux XVIIe et XVIIIe siècles, où domine la pratique des « belles infidèles ». Nous nous intéressons aux soubassements théoriques de ces conceptions, ce qui conduit à accorder une attention particulière aux réflexions sur le langage menées à Port-Royal, et à la réflexion de Voltaire sur l’histoire. Nous étudions la question de la traduction de la philosophie en français à cette époque. Parallèlement, l’étude des premières traductions de Shakespeare en France et en Allemagne (Voltaire/Herder, Schlegel) montre comment se nouent réflexions sur la littérature, l’histoire, la pluralité des cultures – sur fond de volonté de s’émanciper, du côté allemand, de la domination culturelle française, et de remise en question de la pensée des Lumières. Revenant enfin sur les réflexions de Schleiermacher, nous étudions en quel sens elles définissent une éthique de la traduction et l’éthique à partir de la traduction, autour du concept d’hospitalité.En mettant en lumière la richesse des conceptions autour de la traduction en France aux siècles classiques, ce travail vise à redonner un intérêt à leur étude d’un point de vue philosophique, et en revenant sur cette critique allemande, à éclairer l’origine de réflexions contemporaines majeures sur la traduction et ses enjeux. / The investigation's starting point is the significant German translation's movement from the begining of the 19th century and the German thinkers criticism against the French practice of translation. The Germans reproach the French to translate a foreign work as if the author was french, thus refusing the very principle of translation, that is to confront to the Otherness (Berman). In 1813, F. Schleiermacher points the philosophical issues raised by the conflict opposing these two different approaches of translation, revealing that not only does such a conflict mirror the opposition between different ways of conceiving rationality, the relationship between language and thought, subjectivity, but also different ways of conceiving culture, nation, and the relationship to the Other and to foreignness. In the light of such analysis, we question the ways of conceiving translation in France in the 17th and 18th century, in which the practice of the "belles infidèles" prevails. We examine the theoretical groundings of these conceptions of translation, which leads to focus especially on the language studies conducted in Port-Royal and Voltaire's consideration about history. We study the issue raised by the French translation of philosophical work at the time. The confrontation of Shakespeare's first translations in France and in Germany (Voltaire/Herder, Schlegel) shows how a reflection on literature, history and cultural plurality builds up while at the same time, the Germans wish to emancipate from the French cultural domination and question the Enlightenment. We finally come back to Schleiermacher's thought to study in which way it contributes to define both an ethics of translation and an ethics based on translation, refering to the concept oh hospitality. By highlighting the depth and richness of thought surrounding translation in France in the 17the and 18th century, this work's aim is to restore an interest for studying its notions from a philosophical perspective. Furthermore, by going back to this German critique, this work is also concerned with shedding light on the origins of major conteporary thinking over translation and the issues at stake.