By I. Makarushka
This e-book considers Emerson and Nietzsche essentially as post-theological non secular thinkers and treats their realizing of the character of faith and language. It argues that their critique of Christianity and rejection of transcendence which allowed them to get better the divine in the person is knowledgeable via their emphasis at the humanity of Jesus. the assumption of Jesus as guy can be the most important to their interpretation of language. The observe inscribed on the earth turns into the for the opportunity of which means.
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Extra resources for Religious Imagination and Language in Emerson and Nietzsche
Sample text
26 Nietzsche on Religion 27 Emerson focused on the identity of within and above and saw Jesus as its embodiment. Nietzsche also looked toward Jesus as the condition of identity. In The Anti-Christ, he observed, 'For Jesus had ... denied any chasm between God and man, he lived this unity of God and man as his 'glad tidings' .. ' (A 41). The identity of the divine and human in light of the loss of a metaphysical referent was also a concern in Daybreak (1880). He commented on the importance of making judgments based on the 'gods in us: our reason and our experience," rather than on the past judgments of others who may have relied on a different set of assumptions.
Man is the wonder-worker. He is seen amid miracles. All men bless and curse.... The stationariness of religion; the assumption that the age of inspiration is past, that the Bible is closed; the fear of degrading the character of Jesus by representing him as a man; indicate with sufficient clearness the falsehood of our theology. It is the office of a true preacher to show us that God is, not was; that he speaketh, not spake. The true Christianity - a faith like Christ's in the infinitude of man - is lost.
The Anti-Christ begins with a general overview of the offending characteristics that Nietzsche saw as formal aspects of Christianity. Nietzsche on Religion 35 The critique takes on a radical character that includes an archeology of the origins of Christianity. His reassessment of Jesus begins in earnest in the second half which reaches a climax in an extraordinarily poignant passage in section thirty-five. The next several sections are anticlimactic insofar as they express Nietzsche's struggle to describe the significance of the life of the only Christian.
