2024/12/06

프리드리히 슐라이어마허 - 위키백과, 우리 모두의 백과사전

프리드리히 슐라이어마허 - 위키백과, 우리 모두의 백과사전


프리드리히 슐라이어마허

위키백과, 우리 모두의 백과사전.

프리드리히 슐라이어마허
Friedrich Schleiermacher
1838년에 제작된 슐라이어마허의 초상
1838년에 제작된 슐라이어마허의 초상
학자 정보
출생1768년 11월 21일
프로이센 왕국 브레슬라우
사망1834년 2월 12일(65세)
프로이센 왕국 베를린
직업철학자신학자역자대학 교수작가교육학자
언어독일어
국적프로이센 왕국
학력할레 비텐베르크 마르틴 루터 대학교
학파독일의 이상주의
부모Gottlieb Adolf Schleyermacher(부)
주요 작품
Christian Faith
묘비
묘소Dreifaltigkeitskirchhof II

프리드리히 다니엘 에른스트 슐라이어마허(독일어Friedrich Daniel Ernst Schleiermacher1768년 11월 21일~1834년 2월 12일) 또는 슐라이에르마허는 독일의 개신교 신학자철학자이다. 그는 계몽주의경건주의, 그리고 낭만주의의 영향을 통해 현대 자유주의 신학을 탄생시켜 그를 자유주의 신학의 아버지라고 부른다. 그는 또한 보편 해석학 발전에 큰 영향을 끼쳤다.

개신교 정통주의에서 주장한 성서영감설에 따른 성경 본문의 의도를 파악하는 신학이 아니라 신앙을 받아들이는 인간의 경험을 바탕으로 직관과 감정을 근거한 신학 방법론을 구축하였다.[1] 그의 신학 접근법과 방법론이 현대 기독교 사상에 끼친 그의 깊은 영향력 때문에, 그를 "자유주의 신학의 아버지"로 보기도 하며, 또한 개신교 신학을 슐라이어마허 이전과 이후로 구분하며, 17세기 개신교 정통주의를 탈피한 현대 신학의 문을 열었다. 칼 바르트로 대표되는 20세기의 신정통주의 운동은, 그의 영향력을 넘어서기 위한 여러 방식의 시도 중 하나이었다.

생애

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실레시아에 있는 브레슬라우에서, 개혁교회(The Reformed Church, 칼뱅주의 개신교)에 소속된 프로이센 군목인 고틀리프 슐라이어마허의 아들로 태어났다. 할레 근처의 바르비와 상루사티아 북부의 니스키에 있는, 모라비아 학교에서 교육 받았다. 그러나 경건주의성격의 모라비아 신학은 날로 늘어만가는 그의 회의를 해소시키지 못했고, 그의 아버지는 마지못해서 그에게 할레 대학교에 들어가는 것을 허락해주었다. 당시 할레 대학교는 이미 경건주의를 포기했고, 프리드리히 아우구스트 볼프(Friedrich August Wolf)와 요한 잘로모 젬러(Johann Salomo Semler)의 이성적인 정신을 채택하였다.

신학생으로서 슐라이어마허는 교과과정과는 별도로 나름의 책읽기에 전념했으며 구약성서와 중동 지역의 언어에 대한 공부를 무시했었다. 그러나 제믈러의 강의에 참석하면서 신약성서에 대한 역사비평[2]을 공부하게 되었고, 요한 아우구스투스 에버하르트의 강의를 통해서 플라톤과 아리스토텔레스의 철학에 깊은 관심을 갖게 되었다.

1796년 독일 루터교 목사가 되어 베를린으로 옮겨 갔으며, 그곳에서 철학자 슐레겔 등 낭만파 학자와 문학가들의 영향을 받았다. 그는 《종교론》에서 종교의 본질은 행위도 이성도 아닌 감정이라고 주장하였다. 나폴레옹 전쟁 당시 독일 민족 정신을 불러일으키는 설교로 루터 이후 최대의 설교자로 알려졌다.[3] 베를린 대학교 설립에 참여했으며, 베를린대학교 신학교수를 역임하기도 했다.

종교 체계

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슐라이어마허는 근대신학의 아버지로 불린다. 무엇보다도 주목해야 할 작품은 《종교론》(1799년, 기독교 변증서)과 《신앙론》(1821/22; 2판: 1830/31)이다. 우선 그의 《종교론》에서 근대신학이 정초해 놓은 새로운 방향정위를 살펴볼 수 있다. 20세기의 새로운 신학적 사상들은 슐라이어마허와 비판 대화를 시도했으며, 이를 극복하고자 노력했다. 그러나 오늘날 슐라이어마허의 신학은 새로운 활력을 얻고 있다.

슐라이어마허의 신학적 중요성을 다음과 같이 요약 할 수 있다.

  • 슐라이어마허는 인간을 “주체”로 생각한 최초의 신학자이다. 여기서 주체(subjectum)은 모든 것을 지탱하는 근원을 뜻한다. '주체'로서의 인간은 모든 삶과 사유의 중심이면서, 모든 것은 바로 그 자신에 의해 이끌어져야 한다. 따라서 주체로서 인간에게 종교란 외부의 어떤 힘에 굴복하거나 순복하는 것이 아니어야 한다. 이 점에서 슐라이어마허의 종교는 교리를 중요시하는 정통주의와 결별한다. 이로써 그는 19세기 자유주의 신학의 아버지가 된다.
  • 슐라이어마허는 당시의 철학적 사상을 수용한다. 스피노자의 범신론적 사유를 요약하는 '자연과 함께 하는 하나님'(deus sive natura, 데우스 시베 나투라, god or nature)를 그는 긍정적으로 받아들인다. 따라서 그는 ‘신’에 대해 말하기보다는 ‘우주’에 대해 말한다. 또한 그는 ‘세계정신’, ‘인간성’, ‘역사발전’과 같은 당시의 정신사의 보편 기반을 확보하고 있던 개념들을 수용한다.
  • 그러나 슐라이어마허는 단지 시대의 아들만은 아니었다. 그는 당시의 개념들과 정신사 작업들을 수용하면서도 그들이 무엇을 오해하고 있는지 날카롭게 지적하고 있다. 이로써 슐라이어마허에게서 시작되는 근대신학은 근대정신을 수용, 비판하는 신학이다.
  • 슐라이어마허는 종교를 인간의 종교 체험과 감정으로 생각하였으며, 기독교의 전통 교리와 신앙고백(Creeds)를 절대시하지 않았다. 신학보다 인간의 종교 체험과 감정을 더 우선시한 슐라이어마허의 신학은 근대 자유주의 신학의 주요 특징중 하나이기도 하다.

해석학

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근대에 ‘보편적 해석학’이 정립되는 과정에서 단연 중심인물로 거론되는 사람이 슐라이어마허이다.[5] 해석학의 역사에서 특히 슐라이어마허의 보편 해석학에 주목하는 이유는 이전의 신학적 해석학이나 문헌학적 해석학과 같은 해석학의 좁은 시야에서 벗어나 좀 더 보편적인 지반에서 해석과 이해의 문제를 볼 수 있게 되었기 때문이다. 근대 이전 필론오리게네스아우구스티누스루터에 이르기까지 성서 해석학의 방법으로 널리 활용되었던 비유적인 해석 방식에 슐라이어마허는 회의를 품게 되었다. 비유적 해석은 텍스트의 본래적 의미 이외에 비본래적 의미를 받아들이는 한계를 노정하고 있는 것이다. 만인을 위해 쓰인 성서를 더 이상 신앙과 은총이 아니라 문법적이고 심리적으로 해석할 필요성을 절감한 슐라이어마허는 이전의 전통과 동시대인들과의 활발한 지적 교류를 통하여 해석학과 비판의 체계를 수립하게 된다.[5]

빌헬름 딜타이는 슐라이어마허의 해석학을 연구하여 다음과 같이 적었다.[5] 슐라이어마허에 의하면 해석은 하나의 구성 과정이다. 구성은 규칙(Regeln)을 잘 적용하는 것일 뿐만 아니라 해석자의 재능(Talent)에도 상당 부분 의존하고 있다. 해석에서 가장 기초가 되는 것은 바로 문법적 해석이다. 이것은 저자의 언어 영역권 안에서 텍스트를 이해해야 한다는 것과 단어의 의미는 전체적인 문맥(Kontext)으로부터 이해되어야 한다는 전제를 배후에 깔고 있다. 텍스트의 해석에서 저자의 의도를 파악하는 일이 또한 중요하다. 심리적 해석은 저자의 기본 생각과 본래 의도에 비추어 텍스트를 살펴보아야 한다는 요청이다. 저자에게서 우리는 자아, 품위, 자율, 자유, 자발성과 같은 심리적인 근원을 발견할 수 있다. 해석자의 예감(Divination)은 해석자의 근원을 추적하기 위한 방법으로 저자의 심리적 상태 파악은 물론 저자의 전체적 저술에 비추어 하나의 작품을 통찰함으로써 이해를 촉진시킬 수 있다. 슐라이어마허의 ‘저자가 자기 스스로를 이해한 것보다 훨씬 더 잘 이해해야 한다’는 주장은 이러한 근거에서 나온 것으로 볼 수 있다.

관련 자료

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  • 최신한 (2009). 《지평 확대의 철학》. 한길사.
  • 프리드리히 슐라이어마허 (2006). 최신한 역, 편집. 《기독교신앙》. 한길사.
  • 슐라이어마허 (2002). 최신한 역, 편집. 《종교론》. 대한기독교서회.

같이 보기

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각주

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  1.  볼프하르트 판넨베르크, 《판넨베르크 조직신학I》. 신준호, 안희철 옮김. (서울: 새물결플러스, 2017)
  2.  성서의 역사적 배경과 역사적 사실여부를 확인하는 성서해석 방법론
  3.  글로벌 세계대백과사전
  4.  F. W. Kantzenbach, Programm der Theologie, 199에서 재인용|Karl Barth|Briefe, hr. von Jürgen Fangmeier und Hinrich Stoevesandt, Zürich 1975, 466
  5. ↑ 이동:   내용의 출처:지만지 고전선집, "해석학의 탄생", 빌헬름 딜타이[깨진 링크(과거 내용 찾기)]

외부 링크

2024/12/03

Why You Need to Read 'The Magic Mountain'


0:01 / 11:55

Introduction


Why You Need to Read 'The Magic Mountain'

DW History and Culture
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14,947 views  Nov 25, 2024  #dwhistoryandculture

A book about a world teetering on the edge of war, where the smallest spark threatens to set it on fire. Sound familiar? 
This this isn’t a story of today; it’s The Magic Mountain, written 100 years ago by Nobel laureate Thomas Mann. 

With eerie parallels to our modern struggles, a burned out society seeks escape on a mountain. 
Why does this monumental work still resonate and what urgent truths does it reveal about the world we’re living in now?

For more visit: https://www.dw.com/en/culture/s-1441
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00:00 Introduction
00:59 Title: Why You Need to Read 'The Magic Mountain'
01:20 What is 'The Magic Mountain' About?
04:36 Who Was Thomas Mann?
07:10 Time of Tension
09:45 A Queer Novel?

#dwhistoryandculture
===


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Transcript
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Introduction
War, hate speech, the rise of populist politics,
a deadly pandemic,
a society totally divided
and possibly on the brink of collapse –
Sounds like we’re talking about today, right?
Actually, it’s all in a novel published 100 years ago.
“The Magic Mountain” by Thomas Mann.
'This novel addresses issues that still concern us today,
issues we still discuss with great enthusiasm -
or great hostility.'
'This novel can better explain to us problems
we’re currently experiencing,
things, that worry us.'
Today people are also taking a closer look at the book’s
queer elements, which have always been there.
'I think it's a fascinating read and a novel
that has many interpretations.
It has many layers, many themes.'
It’s also 1000 pages long, it’s a literal
literary heavyweight.
So what makes it worth the read?
Or even a second read?
Title: Why You Need to Read 'The Magic Mountain'
The Magic Mountain’s 100-year anniversary
is being marked with an exhibition in Thomas Mann’s
hometown of Lübeck, stage productions,
even a sequel - not written
by Thomas Mann himself obviously.
But first – What's it about?
What is 'The Magic Mountain' About?
Ok, let's set the scene: it's the Swiss Alps -
at a sanatorium – that's a kind of health resort or clinic -
where people think the fresh air will cure them of lung disease.
And there was plenty of lung disease at the time.
Thomas Mann sets his novel in 1907
when tuberculosis is still a leading cause of death in Europe.
And the best treatment people can get – if they can afford it –
is breathing good air
and just waiting around to get better.
And they can wait a long time.
Enter: the story’s young hero,
Thomas Mann’s main character,
who goes to visit his sick cousin.
Kai Sina: 'We meet this character, Hans Castorp,
who travels into this world where he ends up
staying for seven years
and where he’s confronted with all the ideological,
political and philosophical debates of the time.'
What’s funny about the book is: even though
Hans Castorp is actually healthy,
he really gets into the sanatorium,
the people, their philosophical debates
and just the culture of being a patient there.
The strict health routines, luxurious meals,
and obsessive temperature taking.
He ends up living like one of them.
Hans Wißkirchen: 'And then, in an isolated, hermetically
sealed place, the questions of humanity
are played out that are still interesting today, on all possible levels.
Illness, progress, science.
Love plays a major role. Death is very present.'
So all the big topics.
And Thomas Mann creates two characters –
patients at the clinic - who really are
polar opposites in their philosophies.
Settembrini on the one hand – he stands for
progress and individual freedom,
for Enlightenment.
Then there’s Naphta.
He wants to see society dominated
by a totalitarian regime
Totalitarian regimes were starting to take power
in Europe at that time with the rise of communism and fascism.
Kai Sina: 'Hans Castorp is caught between these two.
The whole novel revolves around his decision:
which side to take?'
Both these characters become Hans Castorp’s mentors.
And he’s really torn between their two philosophies.
Eventually their explosive debates turn violent.
The two rivals face off in a duel.
And that’s just the beginning of the violence.
The book ends in 1914,
with the start of World War I and
Hans Castorp disappearing into the chaos of battle.
When The Magic Mountain came out, it quickly became an
international bestseller, translated
into many different languages.
And over the decades, influential people have claimed it
as their favorite book.
Like American critic Susan Sontag
who said she’d read it 7 or 8 times.
In Spain, big fan clubs cropped up at schools and universities.
Isabel Garcia Adabel: 'You don't have to have three doctorates in Nietzsche
to understand Thomas Mann.
Because there’s a lot of irony and humor in his work.
It's about very serious things,
but the book itself is an enjoyable experience,
and there are some really hilarious scenes.'
One group of people who didn't think 'The Magic Mountain'
was funny was the tourism board
in Davos, Switzerland.
They thought the book made the town look bad.
They actually asked another big German writer
of the time, Erich Kästner,
to write a novel that painted the town in a better light.
Who Was Thomas Mann?
Thomas Mann led quite a life.
Born in 1875, at the beginning of the German Empire,
his diaries reveal that he was bisexual
at a time when that was not accepted.
In 1929 he won the Nobel Prize
for his novel Buddenbrooks.
Later he fled Nazi Germany with his wife,
Katia - a Jewish convert to
Christianity - and their six kids.
But let’s take a step back.
In 1912, Katia Mann had been diagnosed with
tuberculosis and Thomas Mann
went to visit her – at a sanatorium in
Davos, Switzerland, that became his inspiration.
Hans Wißkirchen: 'With Thomas Mann, it's all coincidences.
We imagine he must have sat there for years
thinking about, how to do it?
But it’s all coincidence.'
He originally wanted to write “The Magic Mountain” as a
short story, a humorous counterpart to his tragic novella “Death in Venice”.
'And it turned into a thousand-page novel.'
And it took him 12 years to write it.
He was interrupted by World War I.
But also, he was going through a shift
in his own mindset.
When he started writing the book he was very pro-war.
Kai Sina: 'In 1914 Thomas Mann allowed himself
to be carried away by the enthusiasm
for war that was driving many intellectuals,
authors, writers and artists at the time.
So he was in the front line of advocating for it.
And in 1918, when Germany was defeated,
it was a lost cause and he wound up very isolated.'
Caren Heuer: 'Thomas Mann switched sides.
In the 1920s he became one of the most eloquent
defenders of the republic and by the
1930s during his exile in the United States
a true believer in democracy.'
When the Nazis came to power in 1933,
Thomas Mann left Germany with his family.
He moved to Switzerland,
then to the United States,
and later back to Switzerland.
Thomas Mann advocated for tolerance
and human dignity until he died in 1955.
When Thomas Mann wrote “The Magic Mountain” he was thinking
about his own process of political transformation.
He puts a lot of the old him, the pro-war him
that he distanced himself from
into the character of Naphta.
Kai Sina: 'What impresses me most about Thomas Mann
is his honest and sincere willingness -
and courage - to change his mind -
to put his views to the test again and again,
and arrive at new views and to stand up for those
new views until he revises them again.
The Magic Mountain reflects exactly that.'
Time of Tension
When "The Magic Mountain” came out in 1924,
European society was really on edge.
There’s this feeling, like today actually,
of restlessness, of heightened tensions,
existential dread and the feeling
that society could go off the rails.
Hans Wißkirchen: 'What was in the air?” he writes in the novel.
You can sense a tremendous unease,
a fear of the future.
And suddenly there’s this situation at
the end of the novel where things are unraveling,
where they start hitting each other,
where they’re cursing at the staff,
where the craziest ideas emerge,
and people are literally losing their minds.'
Thomas Mann writes about total polarization,
divisions, people who have stopped listening to each other.
Caren Heuer: 'We’re at that exact tipping point, today,
in this time of great irritability.
All you have to do is turn on any evening talk show
and you'll see that people are interrupting each other,
not listening, just yelling out opinions.'
Mann sees politics falling into populism
and what we now call hate speech and disinformation.
He sees the tensions and dangers that are later going to lead to
the fall of the Weimar Republic –
Germany's first attempt at a real parliamentary
democracy that ended with the Nazi era.
Hans Wißkirchen: 'You can follow it in the book in vivid detail.
He describes it with a tremendous aesthetic sense,
but also with tremendous psychological insight.'
Kai Sina: 'He creates an atmosphere where, at the end,
you just wonder who will shoot first.
First in the duel, and then at the very end,
the war in which the whole thing culminates.'
Who shoots first?
Even today, we see people turning to violence
when they can’t get their way with words.
Isabel Gracia Adabel: 'I think it’s sadly current.
We should keep that in mind, and not in a good way.
It's been a century, 100 years,
and we're still at the same place.'
At the end of The Magic Mountain, Thomas Mann asks:
"Out of this universal feast of death,
out of this extremity of fever,
kindling the rain-washed evening sky
to a fiery glow,
may it be that Love one day shall mount?"
Caren Heuer: 'We should be ashamed that we still haven’t answered
the book’s great final question,
‘Out of this universal feast of death
may it be that Love one day shall mount?’
This question about the horrible 20th century.
The 21st century is starting the exact
same way with the next ‘universal
feast of death’ in Ukraine and the Middle East.'
A Queer Novel?
Mann was also ahead of his time when it came to sexuality.
His earlier novellas “Tonio Kröger”
and “Death in Venice” had strong
homoerotic undertones.
“The Magic Mountain” contains motifs
that are obviously queer.
Kai Sina: 'It’s one of the book’s great strengths –
that it breaks every cliché, especially
when it comes to question of how to talk about
the body, sexuality and eroticism.'
Hans Castorp falls in love with a woman,
Madame Chauchat,
but she reminds him of a male classmate
that he once fancied.
Kai Sina: 'The question of what a man is,
what a woman is, what’s masculine,
what’s feminine and what is perceived as attractive,
erotically attractive, all of that is fluid here.'
Gender fluidity was not mainstream
in Thomas Mann’s day.
Homosexuality was totally taboo for most of society.
Kai Sina: 'It was a criminal offense!
In the 1920s, Thomas Mann campaigned
against Paragraph 175,
which criminalized homosexual relationships and acts.'
Thomas Mann’s own desire for men was something
he lived out in secret.
To the outside world he was an upstanding,
heterosexual citizen with a wife and six kids.
Love, hate, politics and passion –
they're all here in “The Magic Mountain”.
Thomas Mann leaves it up to you, though, how you want to interpret them.
Isabel Garcia Adabel: 'We have to find our own way,
just like the character in the story,
and I think that in times of fake news
and everything happening quickly-
this idea of having to read with critical eyes
and do that for ourselves and stay awake -
that's the most current thing
and that's what I like best.'
And in case the idea of reading a thousand
pages seems overwhelming:
'You can always skip ahead.
Lots of readers have told me which parts they skipped.'
So let’s get to it.
What fascinates You most about “The Magic Mountain”?
Let us know in the comments.


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