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HERMANN SAMUEL REIMARUS (1694-1768)

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Originally appearing in Volume V23, Page 53 of the 1911 Encyclopedia Britannica.
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HERMANN See also:SAMUEL See also:REIMARUS (1694-1768)  , See also:German philosopher and See also:man of letters, was See also:born at See also:Hamburg, on the and of See also:December 1694 . He was educated by his See also:father and by the famous See also:scholar J . A . See also:Fabricius, whose son-in-See also:law he subsequently became . He studied See also:theology, See also:ancient See also:languages, and See also:philosophy at See also:Jena, became Privatdozent in the university of See also:Wittenberg in 1716, and in 1720–21 visited See also:Holland and See also:England . In 1723 he became See also:rector of the high school at See also:Wismar in See also:Mecklenburg, and in 1727 See also:professor of See also:Hebrew and See also:Oriental languages in the high school of his native See also:city . This See also:post he held till his See also:death, though offers of more lucrative positions were made to him . His duties were See also:light, and he employed his leisure in the study of See also:philology, See also:mathematics, philosophy, See also:history, See also:political See also:economy, natural See also:science and natural history, for which he made large collections . His See also:house was the centre of the highest culture of Hamburg, and a See also:monument of his See also:influence in that city still remains in the Haus der patriotischen Gesellschaft, where the learned and See also:artistic See also:societies partly founded by him still meet . He had seven See also:children, only three of whom survived him—the distinguished physician Johann Albrecht Heinrich, and two daughters, one of them being Elise, See also:Lessing's friend and correspondent . He died on the 1st of See also:March 1768 . See also:Reimarus's reputation as a scholar rests on the valuable edition of Dio See also:Cassius (1750—52) which he prepared from the materials collected by J .

A . Fabricius . He published a See also:

work on See also:logic (Vernunftlehre als Anweisung zum richtigen Gebrauche der Vernunfi, 1756, 5th ed., 1790), and two popular books on the religious questions of the See also:day . The first of these was a collection of essays on the See also:principal truths of natural See also:religion (Abhandlungen von den vornehmsten Wahrheiten der naturlichen Religion, 1755, 7th ed., 1798); the second (Betrachtungen ilber See also:die Triebe der Thiere, 1760, 4th ed., 1798) dealt with one particular See also:branch of the same subject . His philosophical position is essentially that of See also:Christian See also:Wolff . But he is best known by his Apologie See also:ode/ Schutzschrift See also:file die vern,ilnftigen Verehrer Ganes (carefully kept back during his lifetime), from which, after his death, Lessing published certain chapters under the See also:title of the See also:Wolfenbuttel Fragments (see LESSING) . The See also:original MS. is in the Hamburg See also:town library; a copy was made for the university library of See also:Gottingen, 1814, and other copies are known to exist . In addition to the seven fragments published by Lessing, a second portion of the work was issued in 1787 by C . A . E . See also:Schmidt (a See also:pseudonym), under the title Uebrige noch ungedruckte Werke See also:des Wolfenbutlelschen Fragmentisten, and a further portion by D . W .

Klose in Niedner's Zeitschrift fiir historische Theologie, 1850-52 . Two of the five books of the first See also:

part and the whole of the second part, as well as appendices on the See also:canon, remain unprinted . But D . F . See also:Strauss has given an exhaustive See also:analysis of the whole work in his See also:book on Reimarus . The standpoint of the Apologie is that of pure naturalistic See also:deism . Miracles and mysteries are denied, and natural religion is put forward as the See also:absolute See also:contradiction of revealed . The essential truths of the former are the existence of a See also:wise and See also:good Creator and the See also:immortality of the soul . These truths are discoverable by See also:reason, and are such as can constitute the basis of a universal religion . A revealed religion could never obtain universality, as it could never be intelligible and credible to all men . Even supposing its possibility, the See also:Bible does not See also:present such a See also:revelation . It abounds in See also:error as to matters of fact, contradicts human experience, reason and morals, and is one See also:tissue of folly, deceit, See also:enthusiasm, selfishness and See also:crime .

Phoenix-squares

Moreover, it is not a doctrinal compendium, or See also:

catechism, which a revelation would have to be . What the Old Testament says of the See also:worship of See also:God is little, and that little worthless, while its writers are unacquainted with the second fundamental truth of religion, the immortality of the soul . The See also:design of the writers of the New Testament, as well as that of Jesus, was not to See also:teach true rational religion, but to serve their own selfish ambitions, in promoting which they exhibit an amazing See also:combination of conscious See also:fraud and enthusiasm . It is important, however, to remember that Reimarus attacked See also:atheism with equal effect and sincerity, and that he was a man of high moral See also:character, respected and esteemed by his contemporaries . See also:Modern estimates of Reimarus may be found in the See also:works of B . Punjer, O . See also:Pfleiderer and H . See also:Hoffding . Punjer states the position of Reimarus as follows: " God is the Creator of the See also:world, and His See also:wisdom and goodness are conspicuous in it . Immortality is founded upon the essential nature of man and upon. the purpose of God in creation . Religion is conducive to our happiness and alone brings See also:satisfaction . Miracles are at variance with the divine purpose; without miracles there could be no revelation " (Punjer, History of Christian Philosophy of Religion since See also:Kant, Engl. trans., pp .

550-57, which contains an exposition of the Abhandlungen and Schutzschrift) . Pfleiderer says the errors of Reimarus were that he ignored See also:

historical and See also:literary See also:criticism, See also:sources, date, origin, &c., of documents, and the narratives were said to be either purely divine or purely human . He had no conception of an immanent reason (Philosophy of Religion, Eng. trans., vol. i. p . 102) . H . Hoffding also has a brief See also:section on the Schutzschrift, stating its See also:main position as follows: " Natural religion suffices; a revelation is therefore superfluous . Moreover, such a thing is both physically and morally impossible . God cannot interrupt His own work by miracles; nor can He favour some men above others by revelations which are not granted to all, and with which it is not even possible for all to become acquainted . But of all doctrines that of eternal See also:punishment is most contrary, Reimarus thinks, to true ideas of God, and it was this point which first caused him to stumble " (History of Modern Phil., Eng. trans . (1900), vol. ii. pp . 12, 13) . See the " Fragments " as published by Lessing, reprinted in vol. xv. of Lessing's Werke, Hempel's edition; D .

F . Strauss, H . S . Reimarus and See also:

seine Schutzschrift See also:fur die verniinftigen Verehrer Gottes (1862, 2nd ed . 1877); See also:Charles Voysey, Fragments from Reimarus (See also:London, 1879) (a See also:translation of the See also:life of Reimarus by Strauss, with the second part of the seventh fragment, on the " See also:Object of Jesus and his Disciples ") ; the Lives of Lessing by Danzel and G . E . Guhrauer, Sime, and Zimmern; Kuno See also:Fischer, Geschichte der neuern Philosophie (vol. ii. pp . 759–72, 2nd ed . 1867) ; See also:Zeller, Geschichte der deutschen Philosophie (2nd ed., 1875, pp . 243–46) .

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