Your own feeling must assure you that the immediate object of all these sentiments is not action. Eternal humanity is unweariedly active, seeking to stop forth from its inward, mysterious existence into the light, and to present itself in the most varied way, in the fleeting manifestation of the endless life. In the midst of finitude to be one with the Infinite and in every moment to be eternal is the immortality of religion. On the other hand, imagination shall inspire the artist, and genius shall completely sway him. Does the great and infinite alone threaten man’s existence and oppose his working? To wish to have true science or true practice without religion, or, to imagine it is possessed, is obstinate, arrogant delusion, and culpable error. It would be impious to demand here something held in constraint, something limited and determined from without. This happy view, this 70serene, easy mind was for one of the greatest heroes of religion, the fair profit of a very limited and meagre communion with nature. But if the vehicle alone satisfies, this end will not be reached. First of all, let us understand what we are dealing with. Till then nothing remains for me but to assume that you have not yet, by examination, satisfied yourselves about this side of religion. Though by us they become conscious of their life in the Whole, we honour them as those who, before us, have reached this union. What is revelation? Pray do not be misled, to the detriment of religion, by their sophistical disputations, nor even by their hypocritical mystery about what they would only too willingly publish. Unable to display preview. I will not speak of the presentiments which define themselves and become thoughts which might by subtilty be established, that humanity, being capable of motion and cultivation, being not only differently manifested in the individual, but here and there really being different, cannot possibly be the highest, the sole manifestation of the unity of spirit and matter. But when man becomes quite absorbed, all mastery limits and chills, and makes one-sided and hard. on July 11, 2007, First speech : Defence -- Second speech : The nature of religion -- Third speech : The cultivation of religion -- Fourth speech : Association in religion, or, Church and priesthood -- Fifth speech : The religions, There are no reviews yet. Religion is to seek this and find it in all that lives and moves, in all growth and change, in all doing and suffering. What is prophecy? The strife about what event is properly a miracle, and wherein its character properly consists, how much revelation there may be and how far and for what reasons man may properly believe in it, and the manifest endeavour to deny and set aside as much as can be done with decency and consideration, in the foolish notion that philosophy and reason are served thereby, is one of the childish operations of the metaphysicians and moralists in religion. And how are religion and art related? But the pious man confesses that, as pious, he knows nothing about it. Similarly, what is said there may here be applied generally, for if fear is not in some way a perversion of love, it can only regard its object as malevolent. When action follows a single impulse, it falls into an undue dependence and is far too much under the influence of the external objects that work upon this one emotion. As interpolation instead of interpretation was not then so common or so honorable as at present, I believed that a part of my work was well done. This passage also might occasion various misconceptions. You would not have individuals issue from the Whole in a finite way, each being at a definite distance from the other, so that one might be determined, construed and numbered from the others, and its characteristics be accurately determined in a conception? Every external incitement is alien to morality, whether it be hope or fear. The sense of the Whole must be first found, chiefly within our own minds, and from thence transferred to corporeal nature. They are spontaneous functions of your deepest and highest life, coming by themselves and ending by themselves.2222Without wishing to retract anything from the leading position in this Speech, which is that all higher feelings belong to religion, or to deny that single actions should not proceed directly from stimulus of single feelings, I would say that this passage is specially applicable only to the ethics of that time, to Kant and Fichte, and particularly Kant. You would justify these sentiments on moral 85principles, and assign them their place in your moral system. By imagination I do not mean anything subordinate or confused, but the highest and most original faculty in man. The adherents of the dead letter which religion casts out, have filled the world with clamour and turmoil. Feeling knows nothing of such a limited predilection. Already a marvellous amount has been done. So much I have thought it necessary to say, not so much in explanation of my own position, as to prevent you from thinking that all are despisers of religion who will not accept the personality of the Highest Being as it is usually set forth. It would degrade it to a mere allegory, to a mere phantom of the one-sided limitation of its own empty consciousness. Nothing seems to me less fitting than for the adherents of the former view to charge with godlessness those who, in dread of this anthropomorphism, take refuge in the other, or for the adherents of this latter view to make the humanness of the idea of God a ground for charging the adherents of the former with idolatry, or for declaring their piety void. He might stand as high above a worshipper of the twelve gods whom you would rightly name after Lucretius, as a pious person at that stage would be above an idolater. Or suppose the principle is in the practical side, the same would apply to a theoretic philosophy. But in vain, for, if you remain true to yourselves, they will there neither be desired nor endured. Despite the somewhat variable use of δεισιδαιμονία the proof here given in general would apply to the particular instance, for it could not be said of the Greek and Roman Polytheists that their faith in the gods would have been extinct if, in the courageous use of life, they had shaken off all fear. If a loftier unity is to be suspected, along with the general tendency to order and harmony, there must be here and there situations not fully explicable. The citizen—taking the word in the sense of the ancients not in its present meagre significance—regulates, leads, and influences in virtue of his morality. Only what in either is feeling and immediate consciousness, can belong to religion. Whether you call this special feeling religious or not, I am far from disagreeing with you when you so constantly blame it. Only the faintest trace of the original unity could then be shown. Not logged in How you shall subdivide and name belongs to the controversies of your schools, with which at present I am not concerned. ... and they are not to be called cultured. Part of Springer Nature. Here another ground of classification seems to be assumed. Rightly understood, both present, at least, one element of feeling, but, without feeling, neither is of any value. Similarly, all types of religious association are good, for the best in the existence of each man must be stored up in them. On Religion: Speeches to its Cultured Despisers (German: Über die Religion: Reden an die Gebildeten unter ihren Verächtern) is a book by Friedrich Schleiermacher published in 1799.. Here your inner life had its birth, here you see the goal of all your striving and doing before your eyes, and here you feel the growth of your powers whereby you are evermore conducted towards it. There is a similar passage on page 36. And if you call them religious principles and ideas, you are not in error. It is only one way of characterizing God, and, from the difficulties of it, common speech will probably never rid itself. In virtue of this feeling, all that touches their life becomes truly a world, a unity permeated by the Divinity that fashions it. But you might attempt something for yourselves; you might give steady and continuous attention to the point about which we are inquiring; you might entirely exclude other thoughts. Do not scoff, as if man entered most easily into this sanctuary by being debased to fear of the irrational, and by vain trifling with transitory show, as if piety were easiest, and most becoming to timid, weak, sensitive souls. Apart from what most immediately concerns the subsistence of man, he distinguishes nothing as individual except by arbitrarily cutting it off in time and space. This is the history of the Roman Catholic system in contrast to the Protestant. Has this ever been made an object of religion and been 65worshipped? Very different from that slavish fear, to banish which was a credit and a virtue, was the holy reverence for Fate, the rejection of which, in the best and most cultured times of Antiquity, was accounted, among better disposed persons, absolute recklessness.1818In the “Glaubenslehre,” also § 8, note 1, I have declared myself against the opinion that idolatry, embracing, according to the somewhat perspective usage of the Holy Scriptures, all kinds of Polytheism, has arisen from fear. These feelings are the beautiful and sweet scented flowers of religion, which, after the hidden activity opens, soon fall, but which the divine growth ever anew produces from the fulness of life.

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