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Books By Otto Pfleiderer

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The Development of Rational Theology in Germany since Kant: And its Progress in Great Britain since 1825 (Muirhead Library of Philosophy) 18 Mar, 2014

by Otto Pfleiderer

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First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

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The Philosophy of Religion On the Basis of Its History, Volume 3 17 Feb, 2012

by Otto Pfleiderer

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THE DEVELOPMENT OF THE RELIGIOUS CONSCIOUSNESS.

CHAPTER I.

THE BEGINNINGS OF EELIGION.

The question of the origin of religion, and of the nature of primitive religion, was not, as a rule, seriously taken up by the early philosophy of religion, nor made the subject of any thorough investigation ; in recent times, however, it has come to the front, and has become one of the burning questions of religious science. And this is as it should be. Eor the nature of a mental phenomenon such as religion, is only unfolded in the totality of its development in history, and can only be understood as a whole when its origin has been traced, and its springs laid bare.

Thus we are met at the very threshold of our task by the necessity of combining a historical and a philosophical inquiry. The different religious traditions do not reach back to the primitive age of mankind, nor in consequence to the primitive age of religion ; and we are therefore compelled to proceed by a comparison of the most ancient traditions of different races, inferring from such a comparison what may be supposed to have been the first beginnings of the religious consciousness. In this process we are assisted on the one side by the results of the comparative study of language, and on the other by what may be observed of the civilised peoples of the present day. But important and valuable as are these aids

to the investigation of the primitive history of religion, the wide divergence of the views now held on the subject shows sufficiently that no certain result is to be attained by means of them. The question is not one of fact, but of the various fragmentary hints and traces which mythology, language and ethnology afford as to the proper interpretation and combination. But this will always depend on the view which is taken of the manner in which the various forces and impulses of the human soul come into play in the production of religious states and activities. And this psychological question transfers us at once to philosophical ground. It is observation of self, reflection on the experiences of our own religious life, and of that around us, that gives us the Ariadne's clew to the labyrinth of primitive religious history. It is always taken for granted that wide as the difference may be between the undeveloped beginnings and the highly developed present, the laws at least, according to which the activities of the human mind are successively called forth, and a particular reaction set up by the presentation of a particular stimulus, always remain the same in the human species; and the grounds of this presupposition are only to be found in a definite and rounded philosophical view of the world.

That theory therefore will come nearest to a solution of the problem of the beginnings of religion, which possesses the highest degree of psychological probability, and which, at the same time, explains in the most natural way the various facts of primitive history. I shall show, in the first place, that these conditions are not met by either of the principal theories which, as clear alternatives to each other, still occupy the forefront of the battle, neither by the pure depravation-theory which makes religion begin with its most perfect form, monotheism, and gradually sink down to idolatry, nor by that theory which makes religion set out from its lowest form, fetichism, and rise up gradually to the highest. The latter is often called the " evolution" theory, but the designation is somewhat inaccurate, as the true notion of development does not imply an advance from the most particular to the more general, but rather the development of the undetermined general to its particular determina-

tions.

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The Philosophy of Religion On the Basis of Its History, Volume 2 17 Feb, 2012

by Otto Pfleiderer

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NOTE BY TRANSLATOR.

This volume completes the historical part of Dr. Pfleiderer's Fhilosophy of Religion, and the two volumes now in the hands of the English reader may be regarded as a complete work, in which the impressive story of European religious thought from Spinoza downwards is comprehensively set forth by a master hand. The author has very kindly furnished for this translation a discussion of the position of Mr. Matthew Arnold ; this will be found in the chapter on Neo-Kantian thought, which deals with religious views similar to those of Mr. Arnold, which have been advanced in recent times in other countries of Europe. Part of the section on Biedermann in the chapter on Post-Hegelian thought is also new, and a paragraph on Mr. Henry Drummond has been added for the present volume.

A. M.
--
THE SPECULATIVE PHILOSOPHY OF RELIGION.

CHAPTEE III

FRIEDRICH WILHELM JOSEPH SCHELLING. [1]

That the world is a phenomenon of mind, is the fundamental thought of modern philosophy from Kant downwards ; and that philosophy is accordingly in its essence idealism. With Kant this phenomenon has its basis both in the knowing mind and in the " thing in itself " ; and since these are to his view two heterogeneous causes without inner relation to each other, it is impossible to determine how much of the phenomenon belongs to the knowing subject, how much to the thing, the object of knowledge. It is not an accurate expression of the nature of either the one or the other; and so it is, and remains, an appearance which oscillates indefinitely and without possibility of definition between subjectivit}^ and objectivity, and the truth of which never ceases to be problematical. With Fichte the phenomenon has its basis in the knowing mind alone ; it is the product of the imagination of that mind, the self-set limit of its freedom, the material, made sensibLi, of its duties ; in fact, it is the reflection of the subjective mind, in which its nature is correctly mirrored ; in tliis, in this alone, lies the truth of it ; the world

J- RosKNKRANTZ, ScheWng-VorlesiuKjen vom Sommer, 42. Hubert Becker's Abhandlunr/ iiber die negative xind liositive Philosophic Schelling's, ttnd i'tber die Bedeii-ttmg der Schelling'Kchen Metaphysik (1861). Constantin Frantz, Schelling's positive Philosophie. Cothen, ISSO. Otto Pfleideker, Geddchtnissrede zu Schelling\'> JubiUium. Stuttgarb, 1875.

which appears to the mind has uo separate reality at all. Schelling, on the contrary, will have the world regarded as the real phenomenon of mind, which possesses truth in itself separately, apart from the knowing mind and before its knowledge; but a truth which is not like Kant's " thing in itself," foreign and inaccessible to the knowing mind, but of the same nature, and hence accessible and manifest to its knowledge, so that the mind in making the world the object of its knowledge, finds itself in it, and recognises in the phenomenon of the world both its own nature and that of the -world, both in the same objective truth, because in essential unity, the only difference being in the form in which that one truth is realised and set forth. Thus idealism is here both completed and supplemented; not supplemented by tacking on to it, in a lame external way, a realistic appendix, but by being shown to be when completed at once and immediately one with realism. Mind is invisible nature, Nature is mind made visible ; mind is the inner side of all that is outward, the real working principle in all that is actual, as all that is outward is but its representation of itself, all that is actual the form and means of its self-realisation.

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The Philosophy of Religion On the Basis of Its History, Volume 1 17 Feb, 2012

by Otto Pfleiderer

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PREFACE TO THE SECOND EDITION.

The first edition of this book was published at a time in many ways unfavourable to the reception of such a work. The book has yet in a comparatively short period made its way far beyond the limits of Germany, and though attacked in some quarters, has for the most part found great favour. The more have I felt it incumbent on me when the opportunity arose for a new edition to remove, as far as I was able, the defects of my work, to which I was by no means blind.

What was most required was a considerably extended treatment of the first part of the work, the history of the philosophy of reHgion. The true beginning of that philosophy had to be traced in the 17th century, before the time of Lessing ; then my statement and criticism of the views of several thinkers {e.g. Kant) had to be made somewhat more precise and circumstantial; there were gaps of greater or less importance to be filled up, and it was necessary to speak of the most recent contributions to the

study. These additions have increased the first part to such an extent that it now takes up a volume [vols. i. and ii. of the translation]. This part of the work cannot even now claim to be complete in a literary sense : it does, however, treat the essential points which a history of the philosophy of religion is bound to notice at sufficient length to give even the reader who has not specially occupied himself with such philosophical studies, a connected \new of the efibrts of the human mind to sound the depths of the profoundest questions of life.

The second volume [iii. and iv. of the translation] contains the philosophy of religion treated genetically and speculatively. Here a new section has been added, giving a concise sketch of the development of the religious consciousness in its beginnings in the Indo-Germans, the Semitic race, and in Christianity. This does not of course claim to be a complete history of religion. Such a history could not be given in so small a space, and perhaps the state of study in certain branches of the subject is not yet such as to admit of it. What is attempted is merely a compendious review of the principal forms in which the religious endowment of our race has manifested itself, as a basis and preparation for a philosophical view of the religious consciousness. The arrangement adopted has favoured simplicity in this latter discussion, and has enabled the results to be presented more clearly

and in closer connection with each other. I have also bestowed more care on the style of the work, and have sought more than in the former edition to exchange the language of the school for the common language of men, expressing my view of things as simply as I could, and showing as distinctly as I could how it differs in each case from the views of others. I trust that this will of itself remove many objections and misunderstandings from which the former edition had to suffer. I have not, however, felt myself obliged any more than formerly to defend myself specially against attacks of a personal nature, which have by no means been wanting, because I think little is ever gained for the subject in hand by such engagements, and that it is merely darkened and confused by the introduction of personal elements. This attitude I shall continue to maintain. Thankful as I am for any criticism that is material to the subject, I shall not waste time and strength in noticing and repelling personal attacks. Let each one faithfully do his best to help the common labour in those lofty and arduous tasks imposed on us by the age and its eternal ruler, and time itself will show how much of each man's work is gold and silver, how much is wood, hay, stubble!

In conclusion, I desire to state that I have derived great assistance in my preparation of thi

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