Heller M, Woodin W.H. (eds.) Infinity. New research frontiers (CUP, 2011)(ISBN 1107003873)(O)(327s)_MAml_

infinity in modern theology 43of “transcending the religious Self,” and it can be associated with the work of PaulTillich. 1141.5.1 Friedrich D. E. Schleiermacher andthe Discovery of the Religious SelfThis discovery can be traced back as early as Schleiermacher’s Reden from 1799 and inhis Monologen from 1800, 115 both being inspired by his early study of Spinoza, 116 aswell as by his early links to German romanticism. In the context of his new understandingof religion as a“taste for infinity,” 117 based on experience, and as “sentiment,” 118he identified infinity as a major trait of this religious anthropology. There is a specialfocus on infinity in the second of his five Reden, in which he clearly associatesinfinity with intuition (Anschauung) and sentiment (Gefühl). He complains that hisadversaries are lacking this higher form of religious life. 119 This second “Rede” culminatesin the famous last sentence, in which he intertwines infinity with eternity and114 The history of the religious Self has already been studied by Mark C. Taylor; however, he confines his studyto the relation between Kierkegaard and Hegel and omits the importance of the concept of infinity for thisprocess (see Taylor 1980).115 Schleiermacher’s understanding of religion is a matter of a long discussion and controversy. In our context itis not possible or necessary to enter into this controversy.116 In the early working period of his youth, between 1787 and 1796, Schleiermacher elaborated two treatises onSpinoza, in which the concept of infinity as a property of God plays an important role. The first has the title“Spinozismus” and dates from probably 1793–94 (Schleiermacher 1984, pp. 515–58). The second one hasthe title “Kurze Darstellung des Spinozistischen Systems,” probably also written in 1793–94 (Schleiermacher1984, pp. 559–82). His thoughts on divine infinity are based on Spinoza’s proposition XLVI, “Cognitioaeternae, et infinitae essentiae Dei, quam unaquaeque idea involvit, est adaequata, et perfecta,” and propositionXLVII, “Mens humana adaequatum habet cognitionem aeternae, et infinitae essentiae Dei,” in his Tractatusde Intellectus Emendatione, Ethica. Especially interesting is that Spinoza claims in proposition XLVII thatthe human mind has access to the infinite essence of God, an idea that will occur later in Schleiermacher’sReden in 1799 and Monologen in 1800. In particular, he evokes Spinoza in his second “Rede”: “Opfert mitmir ehrerbietig eine Locke den Manen des heiligen verstoßenen Spinoza! Ihn durchdrang der hohe Weltgeist,das Unendliche war sein Anfang und Ende” [Sacrifice with me reverently a curl to the Mans of the holy andoutcasted Spinoza! He was permeated by the high Weltgeist [world spirit, universal spirit], the infinite washis beginning and end] (Schleiermacher 1967, p. 52).117 Schleiermacher identifies religion as one form of innate human activities: “Praxis ist Kunst, Spekulation istWissenschaft, Religion ist Sinn und Geschmack fürs Unendliche” [Practise is artistry, speculation is science,religion is sense and taste for infinity] (Schleiermacher 1967, p. 51).118 “Ihr Wesen (=Religion) ist weder Denken noch Handeln, sondern Anschauung und Gefühl” [Its essence(=religion) is neither thinking nor acting, but intuition and sentiment] (Schleiermacher 1967, p. 49). TheGerman word “Anschuung” is important in the writings of Immanuel Kant in his Critique of Pure Reason,to which Schleiermacher obviously alludes here in this context and can only be translated with some loss ofmeaning. The translation of “Anschauung” with “intuition” is in accord with the translation of the Kantianterm.119 “Weil es an Religion gebrach, weil das Gefühl des Unendlichen sie nicht beseelte [because the sentiment ofinfinity did not ensoul them], und die Sehnsucht nach ihm und die Ehrfurcht vor ihm ihre feinen luftigenGedanken nicht nötigte, eine festere Konsistenz anzunehmen, um sich gegen diesen gewaltigen Druck zuerhalten. Vom Anschauen muss alles ausgehen [everything has to start with intuition], und wem die Begierdefehlt, das Unendliche anzuschauen [to intuit infinity], der hat keinen Prüfstein und braucht freilich auchkeinen, um zu wissen, ob er etwas Ordentliches darüber gedacht hat” (Schleiermacher 1967, pp. 51–52).Intuition and sentiment are also associated with infinity (Schleiermacher 1967, pp. 58, 60, 119).