Coleridge and Schleiermacher - Humanities-Ebooks

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Volume Contents Table of Abbreviations 1. Richard Gravil, Introduction and Orientation Part One: The Sometime Jacobin? 2. Ian Wylie, Coleridge and the Lunaticks 3 Nicola Trott, The Coleridge Circle and the ‘Answer to Godwin’ 4 Nicholas Roe, Coleridge and John Thelwall: the Road to Nether Stowey Part Two: Friend and Ventriloquist 5 Molly Lefebure, Humphry Davy: Philosophic Alchemist 6 Grevel Lindop, Lamb, Hazlitt and De Quincey 7 Tim Fulford, Coleridge and J. H. Green: The Anatomy of Beauty Part Three: The German Connection 8 James Engell, Coleridge and German Idealism: First Postulates, Final Causes 9 Frederick Burwick, Coleridge and Schelling on Mimesis 10 E. S. Shaffer, The Hermeneutic Community: Coleridge and Schleiermacher Part Four: The American Connection 11 Anthony John Harding, Coleridge and Transcendentalism 12 Jonathan Bate, Edgar Allan Poe: A Debt Repaid Part Five: Sage and Evangelist 13 H. W. Piper, Coleridge and the Unitarian Consensus 14 Robert Barth SJ, Coleridge and the Church of England 15 John Beer, Transatlantic and Scottish Connections: Uncollected Records Select Bibliography: Revised and Updated Search Terms Volume ISBN 978-1-84760-006-6
10 The Hermeneutic Community: Coleridge and Schleiermacher E. S. SHAFFER In using the word ‘hermeneutic’ I wish to call attention to the relationship, as yet largely unexplored, between the work of Friedrich Schleiermacher (1768–1834) and that of Coleridge in beginning to formulate a general hermeneutics, a secular hermeneutics that would subsume biblical hermeneutics, on the basis of a romantic aesthetics of creative Verstehen, or Imagination. Wilhelm Dilthey, Schleiermacher’s exponent and interpreter in the late nineteenth century, did call attention to the relation between Coleridge and Schleiermacher, though in very general terms, identifying them both as belonging to that major group of thinkers who emphasised ‘die geschichtliche Natur des Menschen und der von ihm geschaffenen Culturformen und Verbände’, ‘the historical nature of man and the cultural forms and groupings created by him’. More recently, Claude Welch has linked their names, in order to establish that Coleridge is of equal stature with Schleiermacher: ‘Coleridge must again be seen as a real turning point into the new kinds of theologising that mark the nineteenth century, a thinker as important for British and American thought as were Schleiermacher and Hegel’. The new tendency to regard the Bible not as the product of dictation by the Holy Ghost but as the work of men, and the rational inquiry into historical sources casting doubt on the trustworthiness of the reports of events in both Testaments as in other texts, threw the burden of determining and maintaining the significance of the text, even canonicity itself, on the community that received it, both the historical community of early Christianity so far as it could be determined, and the present community. This momentous shift, clearly expressed by J. G. Eichhorn (1752–1827), a major influence on both Schleiermacher and Coleridge, was elaborated by both Wilhelm Dilthey, ‘Schleiermacher’, Allgemeine Deutsche Biographie, Bd. 30, 450. Dilthey places in this same group Goethe, Schelling, Hegel, ‘the Romantics and the historical school’, Carlyle, Maine de Biran, and Guizot, Schleiermacher is compared to Wordsworth in J. Arundel Chapman, Introduction to Schleiermacher (London: Epworth Press, 1932), to Wordsworth’s advantage. Claude Welch, ‘Samuel Taylor Coleridge’, Nineteenth Century Religious Thought in the West, vol. ii, eds Ninian Smart, et al. (Cambridge University Press, 1985) p. 2.
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