His system shows the influence of Kant's destructive criticism of the claims of Pure Reason, recognition of the value of morally conditioned knowledge, and doctrine of the kingdom of ends; of Schleiermacher's historical treatment of Christianity, regulative use of the idea of religious fellowship, emphasis on the importance of religious feeling; and of Lotze's theory of knowledge and treatment of personality.
Schleiermacher's Vertraute Briefe fiber Lucinde, 1800 (1907).
Hegel's theological followers, of every shade and party, represent the first, and Schleiermacher's the second.
Besides discharging his duties in the theological seminary, he published two dissertations in Schleiermacher's and G.
How little his heart was with it was shown by the labour he soon undertook of translating and prefacing Schleiermacher's essay on the Gospel of St Luke.
This name has been suggested by Schleiermacher's interpretation of Papias' fragment on Matthew (see Matthew, Gospel Of).
But Baur was a theologian and historian as well as a Biblical critic. As early as 1834 he published a strictly theological work, Gegensatz des Katholicismus and Protestantismus nach den Prinzipien and Hauptdogmen der beiden Lehrbegriffe, a strong defence of Protestantism on the lines of Schleiermacher's Glaubenslehre, and a vigorous reply to J.
Thus Schleiermacher's posthumously published Dialektik (1839) may be characterized as an appeal from the absolutist element in Schelling's philosophy to the conception of that correlation or parallelism which Schelling had exhibited as flowing from and subsisting within his absolute, and therein as a return upon Kant's doctrine of limits.
Schleiermacher's conception of dialectic is to the effect that it is concerned with the principles of the art of philosophizing, as these are susceptible of a relatively independent treatment by a permissible abstraction.
Inference, curiously enough, falls under the technical side of dialectic concerned with knowledge in process or becoming, a line of cleavage which Ueberweg has rightly characterized as constituting a rift within Schleiermacher's parallelism.
Schleiermacher's formula obviously ascribes a function in knowledge to thought as such, and describes in a suggestive manner a duality of the intellectual and organic functions, resting on a parallelism of thought and being whose collapse into identity it is beyond human capacity to grasp. It is rather, however, a statement of a way in which the relations of the terms of the problem may be conceived than a system of necessity.
It may indeed be permitted to doubt whether its influence upon subsequent theory would have been a great one apart from the spiritual force of Schleiermacher's personality.
Schleiermacher's separation of inference from judgment and his attribution of the power to knowledge in process cannot find acceptance with Lotze.
Harnack 1 praises Schleiermacher's description of dogmatic as "historical," he rather strains the meaning of the remark, and creates fresh confusion.
Ere rationalismus vulgaris fell before the combined assault of Schleiermacher's subjective theology and the deeper historical insight of the Hegelians, it had found a refuge successively in the Kantian postulates of the practical reason, and in the vague but earnest faith-philosophy of Jacobi.
Hegel died just as he arrived, and, though he regularly attended Schleiermacher's lectures, it was only those on the life of Jesus which exercised a very powerful influence upon him.
His Christus des Glaubens and der Jesus der Geschichte (1865) is a severe criticism of Schleiermacher's lectures on the life of Jesus, which were then first published.
His other works include: Schleiermacher's Religionsbegriff (1868); Lehrbuch der neutestamentlichen Zeitgeschichte (1874; an earlier form of Gesch.
Schleiermacher's Herakleitos der Dunkle; art.