This quantity offers with the location within the educational examine of faith on the flip of the final century, focusing in particular at the founding fathers of the topic within the Scandinavian international locations. An try out can be made to match the learn of faith now with the placement a hundred years in the past.
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Extra resources for Man, Meaning, and Mystery: 100 Years of History of Religions in Norway. the Heritage of W. Brede Kristensen
Troeltsch's insistence on the independence of religion was significant to the intellectual situation in his time. It reveals the reason for stressing the "autonomy" of religion. As a "deep and energetic belief", religion stands "in a certain tension with culture". 35 For Troeltsch, there was no question as to whether religions can prevail against modern culture. They can! And certainly more than mere survivals. As religions of world rejection, which set the soul at odds with the world, they create the preconditions for a genuine personality of the individual.
Perpeet, "Kulturphilosophie". Archiv fur Begriffsgeschichte 20 (1976) pp. 42-99 on pp. 44-45. 33 The German middle classes, at least in part, perceived at the end of the 19th century the "social question" as no longer the most urgent. "The socio-political discourse that had been dominant until then was increasingly superimposed with, and then largely displaced by, a new discourse of cultural criticism" (Introduction in: R. W. Graf/G. ), Kultur und Kulturwissenschaften urn 1900. Vol. 1. Krise der Moderne und Glaube an die Wissenschaft.
52 V. RELIGIONS EXPLAINING THE MODERN WORLD In 1989 a conference was held in Groningen, dedicated to Gerardus van der Leeuw, student of Brede Kristensen. Nine years later his teacher was honored in Oslo. H. Gerth/C. ), From Max Weber: Essays in Sociology. New York 1958 p. 139. 51 Max Weber, Economy and Society. An Outline of Interpretive Sociology. Berkeley 1978, Vol. 1 p. 506. "Je mehr der Intellektualismus den Glauben an die Magie zuruckdrangt und so die Vorgange der Welt 'entzaubert' werden, ihren magischen Sinngehalt verlieren, nur noch 'sind' und 'geschehen', aber nichts mehr 'bedeuten', desto dringlicher erwachst die Forderung an die Welt und 'Lebensfuhrung' je als Ganzes, daB sie bedeutungshaft und 'sinnvoll' geordnet seien" (Max Weber, "Religionssoziologie (Typen religioser Vergemeinschaftung)" (1913).
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