Anhang 466 Anhang 1

Total Page:16

File Type:pdf, Size:1020Kb

Anhang 466 Anhang 1 Anhang 466 Anhang 1. Vita Anhang I. Vita. Lateinischer Lebenslauf Overbecks, verfasst anlässlich seines Habilitationsantrags in Jena Summe venerabili theologorum Ordini J enensi Franciscus Camillus Overbeck S.[alutem] D.[at] P.[lurimam] Rogo Vos, Viri doctissimi illustrissimi summe Venerabiles, ut Quaestio­ num Hippolytearum Specimine meo examinato Licentiatus" gradu me 10 dignum habeatis et gradum adepto mihi docendi potestatem deferatis, quam nanscisci studeo, ut scholas academicas ad interpretationem Novi Testamenti et historiam ecclesiae spectantes instituam. Valete atque mihi favete. Scribebam die XX. Mens.[is] Febr.[uarii] 15 a.[nno] MDCCCLXIV. Vita. Natus sum ego Franciscus Camillus Overbeck Petropoli die XVI mensis Novembris anno MDCCCXXXVII patre Francisco Henrico Hermanno, mercatore, matre Camilla Anna e gente Cerclet, quos adhuc vivos ve- 20 neror. Fidei addictus sum evangelicae. Lit[t Jerarum" elementis domi imbutus sum. Octo annos natus cum matre Galliam versus profectus sum. Per decem menses et octo scholis interfui gymnasii in oppido St. Germain en Laye prope Lutetiam Parisiorum. Dein anno h.[uius] s.[ae­ culi] XLVIII Petropolin reversus Gymnasium Germanicum ad aedem S. 25 Annae frequentavi. Relictis duobus annis post iterum Russiae frigoribus Dresdam cum parentibus me contuli, ubi per sex annos a tertio decimo usque ad duodevicesimum aetatis meae artibus liberalibus instructus sum a Gymnasii quod ad aedem S. Crucis est praeceptoribus e quibus Julius Klee et Julius Sillig Gratissima memoria mihi colendi sunt. Ma- 30 turitatis testimonio instructus in civium academicorum almae univer- 9 licentiatus J licentiatu 20 litterarum] literarum 3 Ms: Universitätsarchiv Jena, J 115: Akten der theologischen Fakultät 1864-1869, 3---6a. Anhang I. Vita 467 ÜBERSETZUNG Franz Camille Overbeck entbietet der höchst verehrungswürdigen Jenen­ ser Theologischen Fakultät seinen Gruss Ich bitte Euch, hochgelehrte, berühmte und höchst verehrungswürdige Männer, mich nach Prüfung meiner Probearbeit mit Untersuchungen zu Hippolytos des Grades des Lizentiates als würdig zu erachten und mir, wenn ich diesen Grad erlangt habe, die Lehrerlaubnis zu gewähren; diese strebe ich an, um Vorlesungen über Exegese des Neuen Testamentes und Kirchengeschichte zu halten. Lebt wohl und seid mir wohlgesinnt. Geschrieben am 20. Februar 1864 10 Lebenslauf Geboren bin ich, Franz Camille Overbeck, am 16. November 1837 in St. Petersburg. Meine Eltern sind Franz Heinrich Hermann, Kaufmann, und Camilla Anna, geborene Cerclet; sie leben noch, von mir verehrt. Ich bin evangelischen Bekenntnisses. Den ersten Schulunterricht habe ich zu- 1s hause bekommen. Achtjährig zog ich mit meiner Mutter nach Frankreich und erhielt dort 18 Monate in St. Germain-en-Laye in der Nähe von Paris Schulunterricht. Danach kehrte ich 1848 nach St. Petersburg zurück und besuchte das Deutsche St.-Anna-Gymnasiurn. Nach zwei Jahren ver­ liess ich wiederum die Kälte Russlands und begab mich mit meinen 20 Eltern nach Dresden, wo ich sechs Jahre lang, vom 13. bis 18. Lebensjah- re, von Lehrern der Kreuzschule in den allgemeinbildenden Fächern un­ terrichtet wurde, unter denen ich Julius Klee und Julius Sillig in dank­ barer Erinnerung verehre. Mit dem Maturitätszeugnis versehen, wurde ich im Frühling des Jahres 1856 in die akademische Bürgerschaft der 25 Leipziger Universität aufgenommen. Theologischen, aber auch philolo- 1 Dt. Übersetzung von N. Peter. Für Rat und Hilfestellung bei der Übersetzung danken wir Dr. Barbara von Reibnitz, Universität Basel; Prof. Dr. J.-C. Em­ melius, Ütze-Obershagen; Stefan Stirnemann, St. Gallen; Prof. Dr. Alfons Wei­ sche, Westfälische Wilhelms-Universität :vlünster. 468 Anhang I. Vita sitatis Lipsiensis numerum vere anni h.s. LVI receptus sum. In theolo­ gica nec non philologica et philosophica studia incubui per duos annos scholis virorum doctissimorum atque illustrissimorum Wineri Tuchii Brückneri Luthardti Angeri Lechleri Lipsii Drobischii Hartensteinii s Weissii Wachsmuthi instructus. Quibus omnibus praeceptoribus meis neque minus viris doctissimis atque illustrissimis Dornero Ehrenfeuch­ tero Bertheanio Dieckhoffio Köstlino Ewaldo Lotzio Waitzio Rittero quos per quattuor semestria Gottingae docentes audivi gratias ago quam maximas semperque gratiam habebo. Anni h.s. LX vere coram theolo- 10 gorum ordine Lipsiensium pro candidatura et licentia contionandia rite tentatus sum. Brevi post a v.[iro] d.[octo] Westermanno philosophorum ordinis Lipsiensis decano, philosophiae doctor et artium liberalium ma­ gister creatus sum. Mensibus aliquot transactis Berolini, ubi Niedneri interfui scholis, Lipsiam reversus theologicas disciplinas N[ ov]i. T[ esta- 1s ment]i. exegeticam et historicam docendi consilium cepi. Duobus exin­ de annis consumptis• in studiis ad literas patristicas quas dicunt anti­ quiores potissimum spectantibus, Jenam transmigravi, cuius theologis illustrissimis opto ut dignus videar qui id quod volo assequar. Scrib. Jenae die XX. m. Febr. 20 anno h.s. LXIV. 10 contionandi] concionandi 16 consumptis] consumtis Anhang I. Vita 469 gischen und philosophischen Studien widmete ich mich während zweier Jahre und empfing Unterricht in den Veranstaltungen der hochgelehrten und berühmtesten Männer Winer, Tuch, Brückner, Luthardt, Anger, Lechler, Lipsius, Drobisch, Hartenstein, Weiss und Wachsmuth Diesen meinen Lehrern allen und nicht weniger den hochgelehrten und berühm• ten Männern Damer, Ehrenfeuchter, Bertheau, Dieckhef.l, Köstlin, Ewald, Latz, Waitz und Ritter, bei denen ich vier Semester in Göttingen gehört habe, spreche ich den grössten Dank aus und werde ihnen stets dankbar sein. Im Frühling 1860 bin ich vor der Leipziger Theologischen Fakultät gemäss meinem Gesuch zur Erlangung der Kandidatur für den kirchli- 10 chen Dienst und der Befähigung zum Predigtamt geprüft worden. Kurz darauf wurde ich durch den gelehrten Mann Westermann, Dekan der Leipziger Philosophischen Fakultät, zum Doktor der Philosophie und zum Magister Artium promoviert Nachdem ich einige Monate in Berlin verbracht hatte, wo ich an Niedners Vorlesungen teilnahm, kehrte ich 1s nach Leipzig zurück und beschloss, die theologischen Fächer Exegese des Neuen Testamentes und Kirchengeschichte zu lehren. Nachdem ich so­ dann zwei Jahre auf Studien verwendet hatte, welche vorwiegend der sogenannten älteren Patristik galten, bin ich nach Jena übergesiedelt in dem Wunsch, von den hochberühmten Theologen dieser Universität für 20 würdig erachtet zu werden, das zu erlangen, was ich möchte. Geschrieben zu Jena, am 20. Februar des Jahres 1864 470 Anhang II. Thesen Anhang II. Thesen zur Habilitationsschrift »Quaestionum Hippolytearum specimen« (1864) I. s Epistolam ad Hebraeos dictam ad Alexandrinos datam esse. Der »An die Hebräer« genannte Brief war an die Alexandriner gerichtet. II. Irenaeum loco adv. haer. III,11,9 p. 473 Stieren non Montanistarum adversarios (Alogos vulgo dictos) sed Montanistos ipsos objurgare. 10 Irenaeus kritisiert in adv. haer. III,11,9 (S. 473 Ausgabe Stieren) nicht die Gegner der Montanisten (die man auch Aloger nennt), sondern die Mon­ tanisten selber. III. Tempore Hippolyti (saec. III. in.) spiritum sanctum nondum personam t5 habitum esse. Zur Zeit Hippolyts (zu Anfang des }. Jh) hat man den Heiligen Geist noch nicht als eine Person betrachtet IV. Sabellium non esse Sabellianismi auctorem. 20 Sabellius ist nicht der Urheber des Sabellianismus. V. Monachatum male derivari a doctrinis judaicis vel paganis in ecclesiam christianam invadentibus. Das Mönchtum kann schwerlich von jüdischen oder paganen Lehren, die 25 in die christliche Kirche eingedrungen sein sollen, abgeleitet werden. 6 Dt. Übersetzung von N. Peter. Anhang II. Thesen 471 VI. Male abjudicari Athanasio vitam Antonii. Die Vita Antonii wird man Athanasius schlecht absprechen können. VII. Catalogum quem dicunt Liberianum non inter fontes Libri Pontificalis esse numerandum. Den sogenannten Catalogus Liberianus wird man nicht zu den Quellen des Liber Pontificalis zählen dü,fen. VIII. Theologiam disciplinas naturales impugnantem male feriatam esse. 10 Wenn die Theologie gegen die Naturwissenschaften ankämpft, dann ist sie in falscher Weise müssig. (So wörtlich; meint übertragen.· tut sie nicht das, was ihre Sache ist) 472 Verzeichnis: Bibliotheken, Archive und Briefe in Privatbesitz Untenstehendes Verzeichnis bezieht sich nur auf Briefe, die in der vorlie­ genden Auswahl aufgenommen sind Für eine Übersicht sämtlicher Kor­ respondenzen s. das Gesamtverzeichnis S. 478-510. Die Bibliotheken sind nach den in den Anmerkungen verwendeten Abkürzungen aufgelistet. Unser Dank gilt den genannten Bibliotheken, Archiven und Privatbesit­ zern für die Erlaubnis, die in ihrem Besitz befindlichen Briefe Overbecks in unserem Band abzudrucken. Bestände in Basel: UB BASEL: Universitätsbibliothek Basel Nachlass Franz Overbeck B I - Nachlass Carl Albrecht Bernoulli (G Ib) Nachlass Alois Emanuel Biedermann (B II 506-507) Nachlass Paul Wernle (III C, 294) Handschriftenabteilung, Kassette ohne Signatur (Briefwechsel Over­ beck - Nietzsche) Brief an Eugen Kretzer (Mscr. G VI 2, 98) STA BS: Staatsarchiv Basel-Stadt Nachlass Eduard Hagenbach-Bischoff (PA 838 1341) Nachlass Jacob Burckhardt (PA 207 52) Nachlass Heusler-Sarasin (PA 329 I 38) Nachlass Rudolf Stähelin (PA 182 B 42, 35 II) Briefe an Richard Zutt (Erziehung Y 10) KBA: Karl Barth-Archiv, Basel - Brief an Fritz Barth Andere Bestände: BJK: Biblioteka Jagiellonska, Krakau, Handschriftenabteilung, Auto­ graphensammlung aus der ehemaligen Preussischen Staatsbibliothek zu Berlin
Recommended publications
  • A Philosophical Audacity
    A Philosophical Audacity Barth’s Notion of Experience Between Neo-Kantianism and Nietzsche1 Anthony Feneuil [email protected] This is the peer reviewed version of the following article: “A Philosophical Audacity: Barth’s Notion of Experience Between Neo-Kantianism and Nietzsche“, which has been published in final form at http://onlinelibrary.wiley.com/doi/10.1111/ijst.12077/full. This article may be used for non-commercial purposes in accordance With Wiley Terms and Conditions for self-archiving Abstract: This article addresses Barth’s dialectical notion of experience in the 1920s. I argue that the theoretical problem raised by recent studies on Barth’s notion of experience after his break with liberalism (i.e., the apparent inconsistency between Barth’s move towards an increasingly neo-Kantian understanding of experience and his emphasis on the existential and psychological dimensions of experience) can be solved by the hypothesis of a Nietzschean influence on Barth's epistemology in the 1920s. I defend not only the historical plausibility but also the conceptual fecundity of such a hypothesis, which casts a new light on Barth’s relation to philosophy and the notion of experience, and lays the basis for a consistent Barthian theology of experience. *** Theology is not a discreet slice of knowledge you could simply add to one philosophy or other. It exists nowhere but through philosophy, and that is why Barth’s theological innovation cannot manifest itself apart from philosophical innovation. Barth is not a philosopher, and he does not explicitly develop his concepts in a philosophical way. But Barth repeatedly claims we cannot grant theology an extraordinary status among human discourses.
    [Show full text]
  • Is There a Judeo-Christian Tradition?
    Is there a Judeo-Christian Tradition? Perspectives on Jewish Texts and Contexts Edited by Vivian Liska Editorial Board Robert Alter, Steven E. Aschheim, Richard I. Cohen, Mark H. Gelber, Moshe Halbertal, Geoffrey Hartman, Moshe Idel, Samuel Moyn, Ada Rapoport-Albert, Alvin Rosenfeld, David Ruderman, Bernd Witte Volume 4 Is there a Judeo-Christian Tradition? A European Perspective Edited by Emmanuel Nathan Anya Topolski Volume inspired by the international workshop “Is there a Judeo-Christian tradition?” as part of the UCSIA/IJS Chair for Jewish-Christian Relations, organized by the Institute of Jewish Studies of the University of Antwerp and the University Centre Saint Ignatius Antwerp (UCSIA). An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-041647-3 e-ISBN (PDF) 978-3-11-041659-6 e-ISBN (EPUB) 978-3-11-041667-1 ISSN 2199-6962 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed
    [Show full text]
  • Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis
    University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School April 2021 Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis William A. B. Parkhurst University of South Florida Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Philosophy Commons Scholar Commons Citation Parkhurst, William A. B., "Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis" (2021). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/8839 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis by William A. B. Parkhurst A dissertation submitted in partial fulfillment of the requirement for the Doctor of Philosophy in Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Joshua Rayman, Ph.D. Lee Braver, Ph.D. Vanessa Lemm, Ph.D. Alex Levine, Ph.D. Date of Approval: February 16th, 2021 Keywords: Fredrich Nietzsche, Eternal Recurrence, History of Philosophy, Continental Philosophy Copyright © 2021, William A. B. Parkhurst Dedication I dedicate this dissertation to my mother, Carol Hyatt Parkhurst (RIP), who always believed in my education even when I did not. I am also deeply grateful for the support of my father, Peter Parkhurst, whose support in varying avenues of life was unwavering. I am also deeply grateful to April Dawn Smith. It was only with her help wandering around library basements that I first found genetic forms of diplomatic transcription.
    [Show full text]
  • Friedrich Nietzsche / Franz Und Ida Overbeck: Briefwechsel
    Friedrich Nietzsche / Franz und Ida Overbeck: Briefwechsel Bearbeitet von Katrin Meyer, Barbara von Reibnitz, Barbara von Reibnitz 1. Auflage 1999. Buch. xxxii, 535 S. Hardcover ISBN 978 3 476 01617 1 Format (B x L): 14 x 21,6 cm Gewicht: 801 g Weitere Fachgebiete > Literatur, Sprache > Deutsche Literatur Zu Inhaltsverzeichnis schnell und portofrei erhältlich bei Die Online-Fachbuchhandlung beck-shop.de ist spezialisiert auf Fachbücher, insbesondere Recht, Steuern und Wirtschaft. Im Sortiment finden Sie alle Medien (Bücher, Zeitschriften, CDs, eBooks, etc.) aller Verlage. Ergänzt wird das Programm durch Services wie Neuerscheinungsdienst oder Zusammenstellungen von Büchern zu Sonderpreisen. Der Shop führt mehr als 8 Millionen Produkte. Friedrich Nietzsche / Franz und Ida Overbeck Briefwechsel Am 19. April 1869 kommt Friedrich Nietzsche als Professor für griechische Sprache und Literatur aus Leipzig nach Basel. Er wohnt am Schützengraben 45 (heute 47), am äusseren, zum Elsass hin gelegenen Stadtrand von Basel. Etwa ein Jahr später wird Franz 5 Overbeck als Professor für Neues Testament und Kirchengeschichte von Jena nach Basel berufen. Er zieht ins gleiche Haus wie Nietzsche und wird dessen Wohnungsnachbar. Nietzsche ist damals fünfund- zwanzig, Overbeck ist zweiunddreissig Jahre alt. Der erste überlieferte Brief Nietzsches an Overbeck stammt aus dem 10 Jahre 1871. Nietzsche hat sich aus gesundheitlichen Gründen vorzei- tig vom Wintersemester beurlauben lassen und hält sich mit seiner Schwester, Elisabeth Nietzsche, bis Anfang April in Lugano auf. Dort arbeitet er an der Abhandlung »Ursprung und Ziel der Tragödie«, die er im Sommer 1871 zur »Geburt der Tragödie aus dem Geiste der 15 Musik« umarbeiten wird. Overbeck verbringt die Semesterferien bei seiner Familie in Dres- den.
    [Show full text]
  • “But Turin!” Nietzsche's Discovery of the City
    Jörg H. Gleiter, “But Turin!” Nietzsche’s Discovery of the City “But Turin!” Nietzsche’s Discovery of the City In April 1888, in a tempestuous finale after arriving in Turin,1 Friedrich Nietzsche told his friend Franz Overbeck that this was the first city that was more “a paradise for the feet”2 than for the eyes. In Turin, one could “walk through high archways for half hours in one breath.”3 It appears that Turin fulfilled hopes that Nietzsche had once harbored a good twenty years earlier. At the time, in early 1869, after completing his studies, he and his “most faithful and understanding” friend, Erwin Rohde, had planned an extended stay in Paris. Like “a couple of philosophical flaneurs,” they wanted “to walk with serious eyes and smiling lips through the stream of Paris.”4 Nietzsche’s appointment as professor at the Paedagogium in Basel put an end to these plans. Now, 1 Jörg H. Gleiter, “But Turin!” Nietzsche’s Discovery of the City in 1888, the city of Turin, whose boulevards, rectangular grid, passages, Whereas Nietzsche, as the hermit of Sils-Maria – as Thomas Mann archways, and classical buildings constituted a number of similarities called him –, had found his philosophical inspirations, like Plato, with Paris, was all the more so “a discovery of the first importance.”5 walking in open nature, now in Turin he seemed to have suddenly Turin was the first place “in which I am possible!”,6 Nietzsche wrote in switched to the side of Plato’s teacher, Socrates. In contrast to Plato, a letter to Heinrich Köselitz.
    [Show full text]
  • Legitimacy and The
    “National Ascendency and Intellectual Degeneracy: Nietzsche’s and Overbeck’s Cultural Criticisms of Modern Germany” Warren Hynson Boston University Syracuse University Graduate History Conference “Articulations of Power” March 25, 2011 In January 1871 Germany secured its national unification with victory over France in the Franco-Prussian War. Many Germans viewed the outcome of the war as evidence of not only their military superiority, but also their cultural supremacy. Scholars, politicians, and newspaper columnists popularized ideas of German primacy, which reinforced an increasingly pervasive spirit of optimism and patriotism. Germans interpreted their success as evidence of their national destiny. Such confidence, however, was not unanimous. In 1873 two professors from the University of Basel expressed their contempt for the German cultural status quo from the city on the Rhine that German historian Heinrich von Treitschke once referred to as the “sulking corner of Europe.” 1 The purpose of this paper concerns those two allegedly petulant professors: Friedrich Nietzsche, Chair of Greek Languages and Literature, and Franz Overbeck, Chair of New Testament Theology and Church History, and their respective works David Strauss, the Confessor and the Writer and The Christianity of our Present-Day Theology , jointly published as “twins” in 1873. Both texts served as critiques of the burgeoning nationalist cultural, political, and for Overbeck, theological ideologies of modern Germany. In the spring of 1869 the University of Basel was in the market for a new professor of philology as their own Professor Adolf Kiessling had recently accepted a more prestigious position in Germany. Basel sought the advice of Friedrich Ritschl, a famous professor of philology at the University of Leipzig, regarding the appointment.
    [Show full text]
  • Front Matter Without Scan
    THE BEGINNINGS OF CHRISTIAN LITERATURE BY ROBYN FAITH WALSH A.B., WHEATON COLLEGE, 2002 M.DIV. HARVARD DIVINITY SCHOOL, 2005 A DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE PROGRAM IN RELIGIOUS STUDIES AT BROWN UNIVERISTY. PROVIDENCE, RHODE ISLAND MAY 2014 ©Copyright 2014 by Robyn Faith Walsh ii This dissertation by Robyn Faith Walsh is accepted in its present form by the Department of Religious Studies as satisfying the dissertation requirements for the degree of Doctor of Philosophy. Recommended to the Graduate School Date__________ __________________________________________________ Dr. Stanley K. Stowers, Advisor Date__________ __________________________________________________ Dr. Ross S. Kraemer, Advisor Date__________ __________________________________________________ Dr. David Konstan, Advisor Recommended to the Graduate School Date__________ __________________________________________________ Dean Peter Weber, Dean of the Graduate School iii Curriculum Vitae Robyn Faith Walsh was born in the early morning hours of June 26th, 1980 in a sweltering Melrose, Massachusetts. An only child, she spent the early years of her life reenacting scenes from old Hollywood musicals, collecting natural ‘curiosities’ from the surrounding woods and believing that she was a cat who lived under the dining room table. Her thorough commitment to role playing and cataloging augured a future as a researcher and academic. Growing up outside of Boston, she attended private Catholic schools where she was regularly told her failure to comprehend theology and her entrepreneurial exchange of school supplies made her a “bad Christian.” In high school, she enrolled in an independent study curriculum and took courses in ancient Greek philosophy. She went on to enroll at Wheaton College in Norton, Massachusetts, where she majored in Ancient Studies (Classics and Religious Studies) and minored in Africana Studies.
    [Show full text]
  • National Ascendency and Intellectual Degeneracy: Nietzscheâ
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Syracuse University Research Facility and Collaborative Environment “National Ascendency and Intellectual Degeneracy: Nietzsche’s and Overbeck’s Cultural Criticisms of Modern Germany” Warren Hynson Boston University Syracuse University Graduate History Conference “Articulations of Power” March 25, 2011 In January 1871 Germany secured its national unification with victory over France in the Franco-Prussian War. Many Germans viewed the outcome of the war as evidence of not only their military superiority, but also their cultural supremacy. Scholars, politicians, and newspaper columnists popularized ideas of German primacy, which reinforced an increasingly pervasive spirit of optimism and patriotism. Germans interpreted their success as evidence of their national destiny. Such confidence, however, was not unanimous. In 1873 two professors from the University of Basel expressed their contempt for the German cultural status quo from the city on the Rhine that German historian Heinrich von Treitschke once referred to as the “sulking corner of Europe.” 1 The purpose of this paper concerns those two allegedly petulant professors: Friedrich Nietzsche, Chair of Greek Languages and Literature, and Franz Overbeck, Chair of New Testament Theology and Church History, and their respective works David Strauss, the Confessor and the Writer and The Christianity of our Present-Day Theology , jointly published as “twins” in 1873. Both texts served as critiques of the burgeoning nationalist cultural, political, and for Overbeck, theological ideologies of modern Germany. In the spring of 1869 the University of Basel was in the market for a new professor of philology as their own Professor Adolf Kiessling had recently accepted a more prestigious position in Germany.
    [Show full text]
  • 1 Final Draft Please Cite the Published Version Did Nietzsche Want His
    Final Draft Please cite the published version https://www.tandfonline.com/eprint/rrIcA4x2tmEgwADy5gp8/full?target=10.1080/09608788.2019.1570078 Did Nietzsche Want His Notes Burned? Some Reflections on the Nachlass Problem Jing Huang for British Journal for the History of Philosophy ABSTRACT The issue of the use of the Nachlass material has been much debated in Nietzsche scholarship in recent decades. Some insist on the absolute interpretative priority of his published writings over those unpublished and suggest that an extensive engagement with the Nachlass is harmful because it is something Nietzsche rejected. To verify this claim, they appeal to the story of Nietzsche asking his landlord in Sils-Maria to burn some of his notes. Since the notes that were ultimately retrieved are purportedly incorporated into the compilation The Will to Power, the story also leads some to conclude that Nietzsche rejected his project on the will to power. However, the reliability of this story has been questioned. In this manuscript I first present the decisive piece of evidence that will settle the controversy over the story’s authenticity. After showing that it is true that in 1888 Nietzsche wanted some of his notes burned, I address the question of what we can conclude from this story. I argue that it neither suggests the abandonment of the will to power project, nor warrants a devaluation of the Nachlass. Finally, I will discuss the methodological problem of the use of Nietzsche’s Nachlass in general. KEYWORDS Nietzsche; burning story; will to power; Nachlass; priority principle 1 The issue of the use of the Nachlass material1 has been much debated in Nietzsche scholarship in recent decades.
    [Show full text]
  • Proquest Dissertations
    FROM HEBRAISM TO SCIENCE: IDEOLOGICAL REFINEMENT IN CHRISTIAN THEOLOGY FROM PAUL TO THE PUBLIC SPHERE By Tymen Devries A Thesis submitted to the Faculty of Theology in the University of Trinity College and the Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Master of Arts in Theology Awarded by the University of St. Michael's College Toronto 2010 © Tymen G. Devries Library and Archives Bibliotheque et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A 0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-68838-0 Our file Notre r6f6rence ISBN: 978-0-494-68838-0 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lntemet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distribute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these.
    [Show full text]
  • Nietzsche: Four Unpublished Letters
    Walter Kaufmann Nietzsche Four Unpublished Letters IETZSCHE'S life and character have some small point about his life; but some N probably excited more interest than those letters illuminate his relationships to others and of any other philosopher. Thomas Mann drew show us vividly how he felt. inspiration from both for his Doctor Faustus, Andre Malraux embodied an episode from OUR FIRST LETTER was addressed to Karl Hille- Nietzsche's life in La lutte avec I'ange, and brand (1829-84), a scholar and literary critic to Stefan George, Christian Morgenstern, and whom the Encyclopaedia Britannica, nth Gottfried Benn each wrote more than one edition, devoted half a column. He "became poem about him. involved, as a student in Heidelberg, in the Hence a good deal of attention has always Baden revolutionary movement, and was im­ been focused on Nietzsche's letters, although prisoned in Rastatt. He succeeded in escaping they contain scarcely any philosophy. The and lived for a time in Strassburg, Paris— various German collections of the letters are where for several months he was Heine's secre­ spread over fifteen volumes, but many letters tary—and Bordeaux." He took a doctorate at still await publication. In the following pages the Sorbonne, became a professor at Douai, I want to illuminate Nietzsche's character with resigned his chair and went to Italy when the the help of four hitherto unpublished Nietzsche Franco-Prussian War broke out in 1870, and letters. died in Florence. "His essays, collected under His finest letters are exceedingly personal. the title Zeiten, Vol\er und Menschen (Berlin, Many people write letters mainly in order to 1874-1885), show clear discernment, a finely write, and then address them to someone almost balanced cosmopolitan judgment and grace of as an afterthought.
    [Show full text]
  • Under the Shadows of Ideology: Theology and the Study of Religion Under National Socialism, Marxism, and Capitalism
    Aplikovaná a angažovaná religionistika (RLB 79) téma : Marxistická kritika náboženství Under the Shadows of Ideology: Theology and the Study of Religion under National Socialism, Marxism, and Capitalism Introduction .. "It could have been Germany's century", remarked Fritz Stern almost two decades ago, as together with Raymond Aron he pondered both the expectations surrounding Germany's entry into the twentieth century and the actual results. And in a very real, but much different sense than Stern's, one of Germany's leading contemporary historians contends that indeed it was Germany's century (Jackel 1996: 7-8). In few other areas might this be more the case than that of religion. In historical scholarship of sources, in theoretical comparison of worldwide materials, and in the century-long struggle surrounding the role of religion as servant of or to modern nation-states, Germany has been a leading contributor. As a result, the monopoly of theology over the forming and directing of the study of religion, extending through the era of National Socialism and well into the period of the two Germanies, had its back broken. Yet precisely because of the outcome in these three fields of endeavor, one must wonder with Jackel how to judge the value of Germany's efforts over the past one hundred years. How different it was for Franz Schnabel, one of the grand old masters of German historiography, to write the history of Germany's religious thought and struggles during the nineteenth century (Schnabel 1936, vol. 4: Religiose Kriifte)! In casting back over that tumultuous period, the names were obvious, the competing parties were well known, and the directions were clear.
    [Show full text]