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

infinity in modern theology 45interest in mathematics (Mädler 1997, pp. 226–27), especially about his interest in themathematical concept of functions, which are needed to calculate infinite processes.However, Schleiermacher’s relation to mathematics as a theologian was much morethan just accidental. Later in his dialectics he designed a way of thinking that tried toincorporate variety and unity on a high level of abstraction to secure recognition asthe understanding of structure. In this context, he invented a structure-oriented way ofthinking, which proved to be the starting point for his student Hermann Grassmann(1809–77). The latter eventually became a mathematician, and he confessed that heowed the basic tenets of his “Ausdehnungslehre” – a precursor of modern linear algebraas the science of mathematical structures – to the lecture Schleiermacher gave onDialectics. He is also known as being the inventor of the vector and tensor calculus. 125As a result, we see a gradual development of Schleiermacher’s treatment of infinity,starting with a genuine experience, leading to the discovery of the religious Self, movingforward to the considerations about the relation of infinity and finiteness, focusingon infinite processes in various contexts, including mathematics, and ending up givingbirth to a new mathematical concept that lies at the very core of modern mathematicalreasoning. Again, we see the transformative power of infinity, in both science andreligion.1.5.2 Kierkegaard and the Constitution of the Religious SelfLater in the nineteenth century this thread toward the religious Self was made evenstronger when pursued by Kierkegaard and associated with the religious experienceof infinity. Especially in his book The Sickness unto Death, Kierkegaard turns nearlyto a pure anthropological understanding of infinity insofar as he puts the developmentof the Self into the focus of his attention (e.g., Hannay 1993, pp. 31–40). Becominga Self is the paramount task of every human being. This task can only be resolved ifdesperation, as a basic feature of every human being, is overcome by being connectedto God. In particular, he interprets the striving for infinity as an expression of despairand alienation from God. 126 Thus, this striving for infinity has to be overcome in orderto constitute oneself as a real religious Self. 127 The constitution of the religious Self isthreatened by the mutual tension of four factors (Kierkegaard 2002, pp. 27–40).In order to constitute the religious Self, this tension has to be eased and the mutuallyexclusive factors have to become part of a synthesis in the Self. 128 This synthesis,He elaborates in a more extensive way a research result of Inken Mädler (1997),whohadshownthatSchleiermacher was very much influenced by the contemporary development of mathematics, especially themathematics of infinite processes, such as limiting value problems.125 The fact that Schleiermacher triggered, by his theological reasoning, mathematical inventions is hardly knownin either theological or mathematical circles. It was uncovered by the American historian of mathematicsAlbert C. Lewis in several publications (Lewis 1975, 1977, 1979; see also Mädler 1997, pp. 264, 266, 271,292, 294).126 “However while one form of despair moves ferociously into infinity and looses itself, another form of despairlet take away its Self by others” (Kierkegaard 2002, p. 29).127 “Thus, every human existence, which is alleged infinite or wants to be infinite, even every moment, in whicha human existence is infinite or only wants to be it, is desperation” (Kierkegaard 2002, p. 29).128 “The Self is constituted out of infinity and finitude” (Kierkegaard 2002, p. 29).