By Guy G. Stroumsa
We see the note “religion” far and wide, but can we comprehend what it capability, and is there a constant all over the world figuring out? Who found faith and in what context? In a brand new technology, man Stroumsa deals an cutting edge and strong argument that the comparative examine of faith reveals its starting place in early sleek Europe. the area during which this new type emerged was once marked through 3 significant old and highbrow phenomena: the increase of ecu empires, that gave start to ethnological interest; the Reformation, which completely altered Christianity; and the discovery of philology, a self-discipline that remodeled Western highbrow notion. in contrast complicated old backdrop, Stroumsa publications us during the lives and writings of the boys who got here to outline the note “religion.” As Stroumsa boldly argues, the fashionable examine of faith, a brand new technological know-how, was once made attainable via a dialectical technique among Catholic and Protestant students. historical Israelite faith, Judaism, Christianity, Islam, Manichaeanism, Zoroastrianism, the sacred ideals of the recent global, and people of Greece, Rome, India, and China, composed the advanced floor upon which “religion,” a most up-to-date classification, was once stumbled on.
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Additional info for A New Science: The Discovery of Religion in the Age of Reason
Only in this way could Schelling provide a way out of the crisis philosophy found itself in, an escape, as it were, out of Translator’s Introduction 33 the completed order of Hegel’s logic. This liberation would once again release philosophy’s subversive power to imagine alternative futures capable of freeing us from the restraining limits of the past and present. SCHELLING’S NEGATIVE PHILOSOPHY Standing on their own, neither the positive nor the negative philosophy can claim sovereignty over the entire domain of philosophy.
It was then an obvious and necessary step for Schelling to sublate this “limited form according to which the I was but the I of human consciousness,” in order “to arrive at the true universal prius,” the Absolute I (II/3, 55). This idea of an absolute reason, “in which no longer the philosopher, but rather reason itself knows reason,” liberated Kant’s Critique from its dependence on “what was simply given,” thereby elevating it to the “wholly independent and autonomous science” that Kant had aspired to, that of “an unconditioned science of reason” (II/3, 57).
Now an end in itself, this enthronement of reflection to a “position of control over the entire human” inevitably leads, on the psychological level, to the “intellectual sickness” of inaction due to overanalysis (I/2, 14). On the epistemological level, the exclusive reliance on reflection is a “divisive business,” which “makes permanent the separation between humanity and the world, in that it considers the world as a thing in itself, which neither intuition or imagination, nor understanding or reason, is capable of reaching (I/2, 14).
A New Science: The Discovery of Religion in the Age of Reason by Guy G. Stroumsa