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A new translation and edition of the founding text of modern hermeneutics.
Reprint of the original, first published in 1860.
The Oxford Handbook of German Philosophy in the Nineteenth Century is the first collective critical study of this important period in intellectual history. The volume is divided into four parts. The first part explores individual philosophers, including Fichte, Hegel, Schopenhauer, Marx, and Nietzsche, amongst other great thinkers of the period. The second addresses key philosophical movements: Idealism, Romanticism, Neo-Kantianism, and Existentialism. The essays in the third part engage with different areas of philosophy that received particular attention at this time, including philosophy of nature, philosophy of mind, philosophy of language, philosophy of history, and hermeneutics. Finally, the contributors turn to discuss central philosophical topics, from skepticism to mat-erialism, from dialectics to ideas of historical and cultural Otherness, and from the reception of antiquity to atheism. Written by a team of leading experts, this Handbook will be an essential resource for anyone working in the area and will lead the direction of future research.
Known as the father of modern theology, Schleiermacher was equally at home in the theological systems of Protestant orthodoxy and the new world of thought shaped by the historical and natural sciences and German philosophy. This ease in different theological frameworks is clearly shown in his discussion of the wide range of themes in dogmatics. This volume outlines Schleiermacher's views on every major doctrine of orthodox Christianity. This classic work in systematic theology remains an indispensable volume to any student of theology, and especially for those who want to understand liberal theology. This Cornerstones edition has a new preface written by Professor Paul T. Nimmo, a well-known expert on Schleiermacher and his contribution to theology.
Schleiermacher’s readers have long been familiar with his proposal for an ‘eternal covenant’ between theology and natural science. Yet there is disagreement both about what this ‘covenant’ amounts to, why Schleiermacher proposed it, and how he meant it to be persuasive. In The Eternal Covenant, Pedersen argues, contrary to received wisdom, that the ‘eternal covenant’ is not first a methodological or political proposal but is, rather, the end result of a complex case from the doctrine of God, the notion of a world, and an account of divine action. With his compound case against miracles, Schleiermacher secures the in-principle explicability of everything in the world through nat...