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Unter diesen Bedingungen kann 'ein' Mensch immer nur 'eine' Religion haben — und diese 'eine' Religion kann dann von Gesetzes wegen verordnet werden: "Cunctos populos Jahrhundert als 'gemeine Wohlfahrt und Sicherheit' in die politischen Theorien ein. Woodhouse: George Gemistos Plethon. Wilhelm Blum, Stuttgart Charles Alexandre ed.

Migne: Patrologia Graeca , Zum wissenschafts- und kulturgeschichtlichen Rahmen Eugenio Garin: La cultura filosofica del Rinascimento italiano. Ricerche e documenti, 2.

I, Kippenberg: Die Entdeckung der Religionsgeschichte. Sonderheft Religion und Kultur, Opladen , Festschrift Kurt Rudolph, Marburg , VI 2 Rossi II 58 ; vgl. Karlheinz Stierle: Renaissance. Die Entstehung eines Epochenbegriffs aus dem Geist des Studien der Bibliothek Warburg, Leipzig Religion und Freiheit in England im Jahrhundert, Frankfurt a.

Jahrhundert, in: Berichte zur Wissenschaftsgeschichte 5 , Das Ende des teleologischen Weltbildes, Graz Zur Begegnung und Auseinandersetzung von Theologie und Naturwissenschaft im Ein Beitrag zu einer doppelten Wirkungsgeschichte, in: Biblische Notizen 76 , Barbour: Wissenschaft und Glaube. Russell Hg. I wish to thank Thomas L. For the most detailed critique of Maimonidean hermeneutics, cf. Benedict de Spinoza, Tractatus theologico-politicus in Opera quae supersunt omnia, ed.

1 Aspekte des Interkulturellen

Carl H. Bruder 3 vols. III, —23 cap. Martin D. On this question, see SCR f. See, above all, EMFL — The distinction is already present in Philosophie und Gesetz English translation in PLA 59, 95—96, —3 and Arthur M. Reprinted in id.

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Peter M. Steiner Hamburg: Felix Meiner, , 33— All transla- tions from German are my own, H. They seem to have settled for the view that the term primarily refers to a genre. Metzler, , vol. II, — Barth, , vol.

I, On the esoteric writ- ings, cf. My italics, H. PAW Plato, Phaedrus a2 and d4. This looks as if the philoso- pher is in possession of his thoughts in the same way as of external things.

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But the thoughts are something utterly different. Instead of the reverse, the philosophic idea is in possession of the human being. When philosophers elaborate on philosophic subjects, they have to follow [the course of] their ideas; they cannot keep them in their pocket. It does not take much to hand over an external item Sache , but the communication of an idea requires skill.

The idea always remains something esoteric; hence, one does not merely have the exoteric das Exoterische of the philosophers. These notions are superficial. XIX, 21— See also ibid. The esoteric is the speculative that is written and printed and neverthe- less remains hidden for those who have little interest in straining themselves. It is not a secret but still hidden.

Plato, Seventh Letter c1—d2 and Phaedrus d1—e3 and e5—b4.

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Thus philosophy, which is essentially incompatible with acceptance of the gods of the city, was as such subject to persecution. For the first elaborate version of this argument, cf. SSTX On the self-motion of the soul, see, for example, Plato, Phaedrus c5—a1. Thomas Buchheim second edition; Hamburg: Felix Meiner, , 2— See below p. Teubner, , vol.