Notes to Chapter 3 { 301view of religion against Schleiermacher when he says “precisely to the extent that the reli-
gious relation is viewed as being only in the mode of sensibility, religion dies away into some-
thing devoid of representation and action and loses all determinate content” (ibid., 1 : 219 ).
144. Ibid., 1 : 209.
145. Ibid., 1 : 209 – 10.
3. Locating Themselves in History
- Immanuel Wolf, “On the Concept of a Science of Judaism,” 155. For the German origi-
nal, see Wolf, “Über den Begriff einer Wissenschaft des Judenthums,” 23 – 24. - The inaugural number of the Zeitschrift (with Wolf ’s essay) was submitted to the cen-
sor’s office in March 1822 (Sinai [Siegfried] Ucko, “Geistesgeschichtliche Grundlagen,”
336 ). As noted in chapter 2 , Hegel’s foreword to Herman Friedrich Wilhelm Hinrichs’s Die
Religion im Inneren Verhältnisse zur Wissenschaft is dated “Easter 1822 ,” which fell on April - The chronology makes it impossible for Hegel’s foreword to have had any direct influence
on Wolf ’s essay. However, Hegel’s work distills ideas that he had presented in his first lec-
tures on the philosophy of religion (begun in April 1821 ) and nicely exemplifies the blueprint
for reconciling faith and reason that the Vereinler were absorbing from Hegel in this period. - In Eric von der Luft, Hegel, Hinrichs, and Schleiermacher on Feeling and Reason in
Religion (hereafter HHS, 262 ). For the German original, see Hegel, Berliner Schriften (here-
after BS), 80. - Hegel, HHS, 264 ; and BS, 81.
- Hegel, HHS, 264 ; and BS, 81.
- “The development of the spirit of the times has induced thinking, and the manner of
viewing which is associated with thinking, to have grown, for consciousness, into an un-
avoidable stipulation of what should be granted and recognized as true” (Hegel, HHS, 265 ;
and BS, 81 ). - Hegel, HHS, 265 (original German my addition to von der Luft’s translation); and BS,
- Norbert Waszek (“‘Wissenschaft und Liebe zu den Seinen,’” 101 ) notes the indebt-
edness of Wolf ’s conception of Wissenschaft des Judentums, with its emphasis on all-
encompassing totality, to Hegel’s concept of science as articulated in the Enzyklopädie der
philosophischen Wissenschaften im Grundrisse and elsewhere, and also notes that Wolf draws
on the world-historical schema at the end of the Elements of the Philosophy of Right (here-
after PR), § 341 – 60. (Waszek’s suggestion that Wolf was also echoing Hegel’s Lectures on the
Philosophy of World History: Introduction, Reason in History is, however, chronologically
impossible, as the first issue of the Zeitschrift was finished in spring 1822 and Hegel did not
begin lecturing on the philosophy of history until winter 1822 – 23 .) Waszek also notes that,
in his tripartite division of Wissenschaft des Judentums, Wolf follows Hegel in privileging
philosophy over philology and history (ibid., 100 – 101 ). On Wolf ’s privileging of philosophy,
see also Nils Roemer, Jewish Scholarship and Culture in Nineteenth-Century Germany, 29. - Wolf, “On the Concept of a Science of Judaism,” 143 ; and “Über den Begriff,” 1.
- Thus, after Wolf had written his essay. Hegel’s particular remark on Judaism as a “Re-
ligion der Trennung” in these lectures had no direct influence on Wolf ’s definition of Juda-
ism as governed by the core idea of unity, but this remark is consistent with Hegel’s view of