جستجوی مقالات مرتبط با کلیدواژه "schleiermacher" در نشریات گروه "فلسفه و کلام"

Classical hermeneutics is an attempt to achieve how to read and understand the text by providing methodological principles and foundations. Schleiermacher is considered one of the prominent classical hermeneutists. Schleiermacher's most prominent role in the growth of hermeneutics is the transition from specialized hermeneutics and the formation of general rules and principles of interpretation, which are often derived from his contemporary literary discourses. This can provide valuable points for Islamic commentators. By studying Schleiermacher's hermeneutic theories in a descriptive and analytical way, this article seeks to answer the question, "what are the most important principles of Schleiermacher in the analysis and reading of the text?" and "how is it analyzed considering the teachings of classicism and romanticism?" The result is that Schleiermacher's influence from his contemporary literary schools has caused him to avoid inducing a one-dimensional approach to understanding the text and to use different literary discourses, such as classicist and romanticist discourses. Among the classicist principles of Schleiermacher's thinking are: centrality of the author, purposefulness of the meaning, the objectivity of the meaning, the trans-historicity of understanding, the methodology of understanding and the importance of linguistic rules. The romanticist principles of his thinking are: priority of author's individuality, priority of misunderstanding, inadequacy of linguistic rules, the impossibility of completely avoiding the influence of assumptions, possibility of attaining an understanding superior to the author's own understanding, and the human nature of the Bible's propositions.

The highest good is the most important concept in Schleiermacher's ethics, which is explained and developed within a theological framework without relying on the theory of the divine command. Contrary to Kant, Schleiermacher eliminated the concept of happiness from the concept of the highest good due to its relevance to sensory desires, and thereby he attempted to extricate the moral act from material motives more than Kant has done. In his earlier views about the highest good, Schleiermacher refers to the concept of inclusiveness to define the highest good, which indicates that the highest good in his opinion is much more comprehensive than what Kant and others imagined and that it cannot be achieved only through our actions. This leads us to his later view of the highest good, in which the Greek and Christian view of God-likeness plays a central role. Here the ensoulment of nature, relationality of the highest good and the role of the individual in relation to the whole and the intertwining of the components of the highest good are emphasized. Finally, as a Christian theologian, Schleiermacher considers Christ as a condition for the realization of the highest good. Unsurprisingly he holds this belief, given that his ethical thinking revolves around religious experience. But since religious people do not share a single religious experience, the highest good is not a fixed thing that can be defined and realized once and for all, but it is experienced subjectively, and people interpret it within the framework of their own religious experience. Therefore, developing a truly religious feelings or intuitions can lead to moral action and the realization of the highest good.

The highest good is the most important concept in Schleiermacher's ethics, which is explained and developed within a theological framework without relying on the theory of the divine command. Contrary to Kant, Schleiermacher eliminated the concept of happiness from the concept of the highest good due to its relevance to sensory desires, and thereby he attempted to extricate the moral act from material motives more than Kant has done. In his earlier views about the highest good, Schleiermacher refers to the concept of inclusiveness to define the highest good, which indicates that the highest good in his opinion is much more comprehensive than what Kant and others imagined and that it cannot be achieved only through our actions. This leads us to his later view of the highest good, in which the Greek and Christian view of God-likeness plays a central role. Here the ensoulment of nature, relationality of the highest good and the role of the individual in relation to the whole and the intertwining of the components of the highest good are emphasized. Finally, as a Christian theologian, Schleiermacher considers Christ as a condition for the realization of the highest good. Unsurprisingly he holds this belief, given that his ethical thinking revolves around religious experience. But since religious people do not share a single religious experience, the highest good is not a fixed thing that can be defined and realized once and for all, but it is experienced subjectively, and people interpret it within the framework of their own religious experience. Therefore, developing a truly religious feelings or intuitions can lead to moral action and the realization of the highest good.

In modern philosophy, Kant had the greatest influence on Schleiermacher. Schleiermacher uses the term intuition many times in On Religion and his other works, but is he referring to the concept of intuition the same as Kant had in mind in his transcendental philosophy? In this article, after presenting a brief historical overview of the concept of intuition up to the modern era, it is examined in Schleiermacher’s thought according to On Religion. Schleiermacher’s concept of intuition and the question of whether intuition is conceptual or non-conceptual in On Religion is part of the research question. The concept of intuition is comparatively studied according to Schleiermacher and Kant. Richard Crouter, the translator of On Religion and one of the experts in Schleiermacher’s thought, considers Schleiermacher’s concept of intuition to be the most similar and compatible to that of Kant. However, the current research shows that despite Schleiermacher’s influence from Kant, his concept of intuition is rooted in Platonic thought, for Schleiermacher’s concept of intuition, though enjoying similarities to Kant’s sensory intuition, does not consider intuition in relation to sense. He did not even explain intuition in the same way as Kant’s rational intuition; rather, he uses it correlationally with the feeling to explain the essence of religion. According to him, intuition is connected with the essence of religion and feeling and, in a way, leads a person to uncovering.

After the Age of Enlightenment and the problems introduced by Hume and Kant to the principle of metaphysics and the problems introduced by the new critics of the Bible to the revealed religion, Schleiermacher tried to present a new reading and expression of the principle of religion and Christian religion, which is free from these problems. be safe He considers beliefs and actions outside of religion and says that the essence of religion is "confrontation with the infinite" and this confrontation exists in all religions. Therefore, some have considered him a pluralist. But is Schleiermacher really a pluralist or a moderate exclusivist? This article, using a descriptive-analytical method, seeks to prove that he is a moderate monopolist and cannot escape the problems of monopolism. Schleiermacher considers Christianity to be different from other religions in that it confronts the infinite better and higher than other religions and achieves better salvation. The words of this article are that Schleiermacher is not successful in his goal.

In some verses of the holy Qur’an, there are references to the descent of the Holy Spirit on Jesus Christ. Although, from the perspective of traditional and trinity Christology, it is possible to consider them as evidence for a distinction for Jesus Christ, close consideration of the Holy Spirit referents in exegetic and narrative sources fails to confirm this perception. It is rather an indication of a Christ’s characteristic for which similar explanations can be found in modern Christology. The present paper is an attempt to find the points of similarity between Schleiermacher’s Christology which puts emphasis on Jesus' privilege of having a pure and continual knowledge of God giving him the infallibility of sin and the Islamic commentators’ interpretation of the Holy Qur'an’s verses which confirm the descent of the Holy Spirit on Jesus. Results of the study suggest that the shift of modern Christology from the concept of the union of the divine and the human in Jesus to the perception of the Holy Spirit as the highest human spiritual level provides a much better framework for the interpretation of the Qur’anic verses which deal with the confirmation of the descent of the Holy Spirit in Jesus. This rank which flourishes in perfect human beings and some prophets like Jesus enables them to gain direct knowledge of God and other truths with His help.

Schleiermacher's concept of feeling of absolute dependence was the starting point for discussions about religious experience among modern scholars. As the purpose of the religious experience debates in the contemporary, analytic philosophy of religion is to provide an empirical argument for the existence of God, many scholars have expected the feeling of absolute dependence in Schleiermacher’s Christian Faith had to serve the same metaphysical or onto-theological purpose. Are this expectation and its respective interpretations consistent with what we read in Schleiermacher’s Christian Faith? To clarify this, we have used a historical and hermeneutical method in this study. The application of our historical method guides us to Kant’s influence on Schleiermacher, and we will see that most of his concepts are actually Kantian. The application of the hermeneutic method also allows us to consider the feeling of absolute dependence in the light of Schleiermacher's theology as a whole, as well as the concept of religion in the Kant's philosophical system as a whole. Criticizing the dominant understanding of the concept of religious experience in Schleiermacher, this paper will suggest, instead of an ontotheological reading, that the feeling of absolute dependence is only a description of self-consciousness, which does not provide us with any proof for the existence of God.

Reading the text and its interpretation, especially in dealing with sacred religious texts, has led to the emergence of different approaches. These approaches in the Western tradition are the same hermeneutical approaches that, in a classical and modern category, are based on the possibility of discovering the intent of the gem and the original intention of the author and the owner of the text or its denial. Schleiermacher, as the founder of classical hermeneutics, finds that the discovery of the meaning of a gemstone and the original author's intention in a dialectical circle that occurs between the text and the subjective world of the owner of the text can be realized and realized on the basis of technical and psychological understanding that it can even provide A better understanding of the author himself. On the other hand, Seyyed Morteza, as the founder of rational interpretation in Shia, is based on his verbal foundations such as belief in monotheism, revelation, duty and divine grace, and based on rational goodness and reason, on the existence of a gem's meaning in the text and its discovery with The use of rational and literary methods is emphasized. Of course, despite the validity of the interpretation, it can not be emphasized that it is correct, except by explicitly expressing God in the most enlightening ways.

One of the matters discussed in the Mozaf (determined) philosophies is to investigate of the kind of relationship and scientific transaction between each science and its related sciences; therefore the investigation of the relation between humanities and methodological hermeneutics is discussed in the philosophy of humanities.
To study the relation between methodological hermeneutics and humanities it is necessary to investigate the views of methodological hermeneutists who have discussed this topic. Therefore it is important to see the ideas of Dilthey to understand this relationship because, among methodological hermeneutists, he has concerned humanities and has applied hermeneutics in these sciences. He believes humanities are historical sciences because the subject of these sciences is "human being as itself" which he considers , following Hegel, as the dominant soul of all humans at all the times and believes the whole history is his manifestation. Dilthey believes the method of these sciences, according to his latest theory, is Schleiermacher's methodological hermeneutics.
But this claim is not generally acceptable both in his understanding of humanities and in its method; because neither are humanities restricted to historical sciences nor their method is limited to methodological hermeneutics; especially considering the fact that this perception of humanities and his belief regarding some principles of methodological hermeneutics is in contradiction with his main purpose for dealing with humanities which is to provide strong and non-relative bases for those sciences.

The present paper deals with an analysis and explanation of the role of humanism in Frederick Schleiermacher's thoughts and ideas. The aim of the research is to show the effect of humanism in the mindset of a figure that is considered the pioneer of modern theology and plays an important role in theological ideas. Using a descriptive-analytical method, this paper explores the family conditions, the scientific and cultural environment of the Schleiermacher’s community and his ideas and thoughts. It concludes that he was strongly influenced by humanism, and his theological ideas, which were meant to overcome the problems caused by the new scientific achievements for Christian theology, were entirely based on the principles of humanism.

Being a frequently discussed topic through recent centuries, religious experience is one of the special subject that include wide variety of definitions in the theories of those who believe in it. However, intuitive nature of religious experience is the same element in all these definitions. As a fairly coherent theory, religious experience first propounded by Schleiermacher. Schleiermacher define religious experience as “ the feeling of absolute dependence”.On the contrary to the rational and moral approaches to religion, Schleiermacher establishes a new trend which its foundation is feelings and emotions. This approach seeks a new condition and causes new results that deeply influence the comprehension of religion and God. As a case in point, negative approach to comprehension of essence and features of God can be mentioned as the consequences of religious experience of Schleiermacher.
In Hegel's opinion the religion and philosophy's contents are the same and both of them are phases of soul's consciousness. In his opinion, God's existence and divine essence can be understood only through thinking. By leaning to his own idea about the impossibility of immediate recognition, Hegel, criticizes Schleiermacher’s intuition idea and believes that the theology which is based on feelings is disabled of comprehensive description of God and religion. These criticisms are based on Hegel's definition of religion and his description of the way of gaining awareness. Centered of Hegel's criticism of Schleiermacher's religious experience is the impossibility of immediately knowledge and personal understanding of the religious element in religious experience.

One of the important topics in the field of religious studies is the relation between "science and religion" and the explanation of the areas of religious doctrines and scientific findings. With the intellectual and cultural changes after the Renaissance, the contradictions of science and religion appeared in Christianity; Friedrich Schleiermacher and Karl Barth were among the most prominent figures who tried to reconcile religion with the demands of modern times. Although both of them had a new and rehabilitating approach in the course of religious modernization, they sought to prove the independence of religion from science and create protective areas for religion, but by presenting their plans for returning to the essence of religion, they made readings from religion that had considerable problems due to their one-dimensionality. Schleiermacher reduced the importance of God and important elements of religion to personal feelings and personal experience; a kind of human-centered and interpreted religious teachings based on human knowledge that Karl Barth called wrong. But Barth was also at risk; The only criterion of his measure was Christian teachings, and the commemoration of God was made by minimizing man; That is exactly the opposite of the direction Schleiermacher had done.

In this paper has been studied the developments in contemporary theology since Schleiermacher, as the founder of a new theology, and definitions have been provided by the theologians of religion. From the perspective of Schleiermacher Religion is not merely Moral imperative, but is mysterious and forth Experience and is separate the wisdom of faith. Karl Barth insisted that the talk of God is not made and the type of propositions, But is an event or occurrence Reinhold Niebuhr shown in new orthodoxy that reason and faith are two distinct and separately context. Some existentialists, Like Rudolf Boltzmann and Paul Tillich, Tried to "de-myth" From the Bible and to show that statements about God are iconic and symbolic. In contemporary theology dominates the Critical attitude, Hermeneutic, Pluralistic, Text-based, Historical and non-dogmatic, with the rejection of totalitarianism.

The main concern of methodological hermeneutics is finding of system of rules of deduction of meaning. Methodological hermeneutics like methodical hermeneutics believe in significant of text and definite determination of it regardless of the reader since Schleiermacher onwards, methodical hermeneutics had technical identity only but methodological hermeneutics has scientific identity. The center point of this system is its conception from meaning that this conception largely arising from principle of aesthetic and romanticism. Because of Schleiermacher's ideas are axis among other great thinkers, recognition of his semantics is important for accurate recognition this hermeneutics. Thus in this article, attempts to paid to nature of meaning in view of Schleiermacher that in judgmental signification is inspector to concept of individuality and in notion indication is related to application of word. In his view, text is manifestation of author’s individuality completely and its meaning return to his individuality. The meaning of words determine through their application in particular context, but there is an internal unity among them in different applications that be called spirit of meaning of word.

Both Olama-i- Osoul-e- Fiqh and Schleiermacher have the same hermeneutical object، that is، achieving the intention of author. Schleiermacher plans to achieve this object by two phases of grammatical and technical interpretation and explains them. But exposing notional and assertional significance، Olama-i- Osoul have dealt with assertional significance which is the intention of author، by means of several literal، rational and common sensual rules which are common between all rational humans. Comparing these two views on hermeneutics and explaining similarities and dissimilarities، we conclude that Olama-i- Osoul’s theory is preferred to Schleiermacher’s and leaves no room for anomalous gestures.

Hermeneutical circle is considered as one of the most important topic of Schleiermacher's hermeneutics. This circle has various definitions, explanations and functions in each science and it also receives attention in other hermeneutical trends. Comparing it with the logical circle, the adversaries of this circle consider it to be invalid, and its requisite as an endless game which ends in relativity. These criticisms are mainly directed to the hermeneutical circle of philosophical hermeneutics, but Schleiermacher's circle does not suffer from these weaknesses. Schleiermacher's final solution for solving the complicated problem of hermeneutical circle is represented in the method of conjecture and intuition. Also, it is possible to adopt a problem-solving method like that of the hermeneutical circle of Islamic and cite the answer of Muslim philosophers for proving the possibility of generalizing this answer about the hermeneutical circle of Schleiermacher. This paper seeks to investigate this important issue and tries, through a documental study and comparative-contrastive method to approach Schleiermacher's view in this regard.

The modern hermeneutics era began with Schleiermacher's attempts to expand the scope of hermeneutics. He declared misunderstanding natural. While admitting its being customary and inevitable, he concluded that understanding is always an act of interpretation. In his view, every act of understanding involves two modes of interpretation, i.e. grammatical interpretation and technical (also called psychological) interpretation. The former addresses the linguistic functions and features of text while the latter views the text as the realization of author's individuality, and studies it according to his/her dealing with the language. In Schleiermacher's belief, in each mode of interpretation, understanding and interpretation take place in a circular process known as hermeneutic circle. The grammatical interpretation focuses on physical aspects of text, i.e. the whole text and its individual parts. On the contrary, technical interpretation addresses the author's individuality. Understanding of author's individuality is made possible only when the interpreter makes guesses and comparisons with himself in order to find a way to the author's mental world.

To rescue Christianity from the reproofs of the intellectuals, some Christian scholars, especially Schleiermacher, have posed the idea of religious experience as the essence of religion in the recent decades. Schleiermacher believes the essence of religion and piety is a kind of religious experience and it is not the rational and ethical knowledge. After explaining this discussion and mentioning the preliminary points and the background of appearance of religious empiricism, the author, in this article, has investigated and criticized the idea of empiricists regarding the essence of religion.

The dialectic of familiarity and strangeness was introduced by Romantic hermeneuticians who aimed to depict the process of understanding by elaborating components of it. Schleiermacher referenced familiarity and strangeness to language and its functions in grammatical interpretation. However, in technical or psychological interpretation his approaches are a kind of metaphysics of individuality and he mentions it as the base of strangeness. He believes this strangeness can be overcome by approaching the author’s mind, then the text can be understood from his point of view, an approach that takes place based on intuition. Therefore divination is the element of familiarity. But Gadamer, who on one hand is not satisfied with his psychological account and considers understanding necessity to require familiarity and strangeness, on the other hand, regards temporal distance and hermeneutic horizon as the elements of strangeness and tradition as the element of familiarity. He considers that understanding is realized only thorough dialectical process in the base of the dialectics of familiarity and strangeness.