Oktober 1900. He was appointed professor of comparative philology in 1868 and retired in 1875.
[citation needed], Müller distanced himself from these developments, and remained within the Lutheran faith in which he had been brought up. His critique of the then-prevalent theory of fetishism (belief in the magical and protective powers of material objects) is remarkable both for its recognition of Africa’s linguistic and cultural history and diversity and for its identification of the ways in which European Christians constructed images of non-Christians and their religions. The award is given to acknowledge excellent and outstanding achievements in the field of science and art. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God.“, „History seems to teach that the whole human race required a gradual education before, in the fullness of time, it could be admitted to the truths of Christianity. Mitglieder der Berlin-Brandenburgischen Akademie der Wissenschaften Page Transparency See More. By this he meant that myth transforms concepts into beings and stories. Müller shared many of the ideas associated with Romanticism, which coloured his account of ancient religions, in particular his emphasis on the formative influence on early religion of emotional communion with natural forces. … I say the New Testament, after that, I should place the Koran, which in its moral teachings, is hardly more than a later edition of the New Testament. Schriftsteller sollten die Falschheiten dieser Politik nicht besinnungslos übernehmen, sie sollten sie vielmehr aufdecken. If we find that the Christianity of the nineteenth century does not win as many hearts in India and China as it ought, let us remember that it was the Christianity of the first century in all its dogmatic simplicity, but with its overpowering love of God and man, that conquered the worId and superseded religions and philosophies, more difficult to conquer than the religious and philosophical systems of Hindus and Buddhists. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Hartwig Wiedebach and Annette Winkelmann.
It was neither the philologist nor the scholar that I saw, but a soul that is every day realizing its oneness with the universe. Müller was greatly impressed by Ramakrishna Paramhansa, his contemporary and proponent of Vedantic philosophy, and wrote several essays and books about him.[12]. He was "deeply saddened by the fact that these classifications later came to be expressed in racist terms", as this was far from his intention. All the fallacies of human reason had to be exhausted, before the light of a high truth could meet with ready acceptance.“, „How can a missionary in such circumstances meet the surprise and questions of his pupils, unless he may point to that seed, and tell them what Christianity was meant to be; unless he may show that. Instead of using the prevailing ethnographic approach, Müller pursued the science of religion by studying words and texts.
[40], The idea of a Turanian family of languages was not accepted by everyone at the time. According to G. Beckerlegge, "Müller's background as a Lutheran German and his identification with the Broad Church party" led to "suspicion by those opposed to the political and religious positions that they felt Müller represented", particularly his latitudinarianism. "[20], He was also influenced by the work Thought and Reality, of the Russian philosopher African Spir. The religion of Buddha has spread far beyond the limits of the Aryan world, and to our limited vision, it may seem to have retarded the advent of Christianity among a large portion of the human race.
Oktober 1900. He was appointed professor of comparative philology in 1868 and retired in 1875.
[citation needed], Müller distanced himself from these developments, and remained within the Lutheran faith in which he had been brought up. His critique of the then-prevalent theory of fetishism (belief in the magical and protective powers of material objects) is remarkable both for its recognition of Africa’s linguistic and cultural history and diversity and for its identification of the ways in which European Christians constructed images of non-Christians and their religions. The award is given to acknowledge excellent and outstanding achievements in the field of science and art. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God.“, „History seems to teach that the whole human race required a gradual education before, in the fullness of time, it could be admitted to the truths of Christianity. Mitglieder der Berlin-Brandenburgischen Akademie der Wissenschaften Page Transparency See More. By this he meant that myth transforms concepts into beings and stories. Müller shared many of the ideas associated with Romanticism, which coloured his account of ancient religions, in particular his emphasis on the formative influence on early religion of emotional communion with natural forces. … I say the New Testament, after that, I should place the Koran, which in its moral teachings, is hardly more than a later edition of the New Testament. Schriftsteller sollten die Falschheiten dieser Politik nicht besinnungslos übernehmen, sie sollten sie vielmehr aufdecken. If we find that the Christianity of the nineteenth century does not win as many hearts in India and China as it ought, let us remember that it was the Christianity of the first century in all its dogmatic simplicity, but with its overpowering love of God and man, that conquered the worId and superseded religions and philosophies, more difficult to conquer than the religious and philosophical systems of Hindus and Buddhists. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Hartwig Wiedebach and Annette Winkelmann.
It was neither the philologist nor the scholar that I saw, but a soul that is every day realizing its oneness with the universe. Müller was greatly impressed by Ramakrishna Paramhansa, his contemporary and proponent of Vedantic philosophy, and wrote several essays and books about him.[12]. He was "deeply saddened by the fact that these classifications later came to be expressed in racist terms", as this was far from his intention. All the fallacies of human reason had to be exhausted, before the light of a high truth could meet with ready acceptance.“, „How can a missionary in such circumstances meet the surprise and questions of his pupils, unless he may point to that seed, and tell them what Christianity was meant to be; unless he may show that. Instead of using the prevailing ethnographic approach, Müller pursued the science of religion by studying words and texts.
[40], The idea of a Turanian family of languages was not accepted by everyone at the time. According to G. Beckerlegge, "Müller's background as a Lutheran German and his identification with the Broad Church party" led to "suspicion by those opposed to the political and religious positions that they felt Müller represented", particularly his latitudinarianism. "[20], He was also influenced by the work Thought and Reality, of the Russian philosopher African Spir. The religion of Buddha has spread far beyond the limits of the Aryan world, and to our limited vision, it may seem to have retarded the advent of Christianity among a large portion of the human race.
Barrierefreiheit, * Neue Deutsche Biographie (NDB) [1997] Autor/in: Jäger, Hans-Wolf (1997), Orden Pour le mérite für Wissenschaften und Künste [1975-], Biographien der Entomologen der Welt (SDEI) [1974-], R. Eisler: Philosophen-Lexikon. He believed that the earliest documents of Vedic culture should be studied to provide the key to the development of pagan European religions, and of religious belief in general.
Lecture at Westminster Abbey (1873); as quoted in Hinduism : A Religion to Live By (1997) by Nirad C. Chaudhari
