Lecture VII.
Free Thought in Germany subsequently to 1835; and in France during the present century.
Free Thought in Germany (continued).—History of the transition from Period II. named in the last lecture, to Period III. (pp. [262-274].)
Explanation of the attempt, noticed pp. [242], [259], of the Hegelian school to find a philosophy of Christianity. Critical remarks on Hegel's system, (pp. [263-267]-267); its tendency to create an “ideological” spirit in religion (p. [264]):—the school which it at first formed is seen best in Marheinecke. (p. [265].)
The circumstance which created an epoch in German theology was the publication of Strauss's Leben Jesu in 1835 (p. [266]). Description of it (α) in its critical aspect (pp. [267], [270]), which leads to an explanation of the previous discussions in Germany concerning the origin and credibility of the Gospels (pp. [268], [269]); and (β) in its philosophical, as related to Hegel (p. [270]); together with an analysis of the work (p. [271]). Statement of the effects produced by it on the various theological parties. (pp. [272], [273].)
Period III. As the result of the agitation caused by Strauss's work, four theological tendencies are seen; viz.
(1) One external to the church, thoroughly antichristian, as in Bruno Bauer, Feuerbach, and Stirner. (pp. [274-276].) (2) The historico-critical school of Tübingen, founded by Chr. Bauer. (pp. [277-279].) (3) The “mediation” school, seen in Dorner and Rothe, (pp. [279-282].) (4) A return to the Lutheran orthodoxy, (pp. [282-285],) at first partly created by an attempt to unite the Lutheran and Reformed churches, (p. [282]); seen in the “Neo-Lutheranism” of Hengstenberg and Hävernick, (p. [282]), and the “Hyper-Lutheranism” [pg xl] of Stahl and the younger members of the school. (pp. [283], [285].)
Mention of the contemporaneous increase of spiritual life in Germany. (p. [285].)
Concluding estimate of the whole movement, (pp. [286], [287]); and lessons for students in reference to it. (pp. [288], [289].)
Free Thought in France during the present century (pp. [290]-305), (continued from Lect. IV. p. [194].)
In its tone it is constructive of belief, if compared with that of the eighteenth century.
From 1800-1852.
The speculative thought has exhibited four distinct forms. (p. [290].)
(1) The ideology of De Tracy, in the early part of the century. (2) The theological school of De Maistre, &c. to re-establish the dogmatic authority of the Romish church. (3) Socialist philosophy, St. Simon, Fourier, Comte. (4) The Eclectic school (Cousin, &c.)
Remarks on the first school.—The recovery of French philosophy and thought from the ideas of this school, partly due to the literary tone of Chateaubriand. (pp. [290], [291].)
Influence of the Revolution of 1830 in giving a stimulus to thought. (p. [291].)
Remarks on the third school.—Explanation of socialism as taught by St. Simon (pp. [292], [293]); as taught by Fourier (pp. [293], [294]); and difference from English socialism. (p. [294].)
Positivism, both as an offshoot of the last school, and in itself as a religion and a philosophy. (pp. [295], [296].)
Remarks on the fourth school.—Eclecticism as taught by Cousin, viewed as a philosophy and a religion. (pp. [297-299].)
Remarks on the second school; viewed as an attempt to refute the preceding schools. (p. [300].)
From 1852-1862.
New form of eclecticism under the empire (p. [302]), viz. the historic method, based on Hegel, as Cousin's was based on Schelling.—E. Renan the type. (pp. [302]-304.)
Free thought in the Protestant church (pp. [304], [305]) regarded as an attempt to meet by concession doubts of contemporaries.