David Friedrich Strauss

Strauss, David Friedrich

 

Born Jan. 27, 1808, in Ludwigsburg; died there Feb. 8, 1874. German philosopher, a Young Hegelian.

Strauss studied in Tübingen from 1825 to 1831 and was influenced by F. C. Baur (see alsoTÜBINGEN SCHOOL). In his The Life of Jesus Critically Examined (vols. 1–2, 1835–36; Russian translation, books 1–2, 1907), which began the “process of the decomposition of the Hegelian system” (K. Marx and F. Engels, Soch., 2nd ed., vol. 3, p. 15), Strauss rejected the historical reliability of the evangelical legends and examined them as myths created by the spiritual substance of the era. Strauss regarded Jesus Christ as a historical person and separated him from the “eternal” idea of god-man as a foundation of Christian faith. In the second edition of The Life of Jesus (1864) and in The Old Faith and the New (1872; Russian translation, 1906), Strauss followed L. Feuerbach in preaching a pantheistic religion based on the feeling of human dependence on universal law.

WORKS

Gesammelte Schriften, vols. 1–12. Bonn, 1876–78.
In Russian translation:
“Perepiska mezhdu E. Renanom i D. Shtrausom.” In E. Lavele, Sovremennaia Prussiia v politicheskom i ekonomichesk̂om omosheniiakh. St. Petersburg, 1870.
Ul’rikhfon Gutten. St. Petersburg, 1896.
Chudesa Khrista. St. Petersburg [1907].
Vol’ter. St. Petersburg, 1909.

REFERENCES

Zeller, E. D. F. Strauss in seinem Leben und seinen Schriften geschildert. Bonn, 1874.
Hausrath, A. D. F. Strauss und Theologie seiner Zeil, vols. 1–2. Heidelberg, 1876–78.
Ziegler, T. D. F. Strauss, parts 1–2. Strassburg, 1908.
References in periodicals archive ?
En concreto se trata de un conjunto de recensiones sobre algunos libros de Hegel; un estudio critico sobre el historicismo en los estudios teologicos a partir de la Vida de Jesus de David Friedrich Strauss y como contraposicion con los Discursos sobre el judaismo de Martin Buber; el obituario al rabino A.
Focussing specifically on the translations by Martineau and Eliot of works by Auguste Comte and David Friedrich Strauss, Scholl argues that '[t]he power to mediate, reinterpret and lead the reader gives the translator the authority to redefine both the home culture and the foreign on their own terms' (p.
In 1835, David Friedrich Strauss published his hugely influential Life of Jesus, which treated the New Testament miracle stories as symbolic or fictitious.
He covers basic facts about the gospels, miracles and David Friedrich Strauss, the virgin birth, the resurrection, whether Mark is history or dogma, the sayings gospel Q, the prelude to Jesus' public ministry, and Jesus as apocalyptic prophet.
Well-known poets and theorists such as Novalis, Holderlin, and Hegel are discussed alongside lesser-known voices such as David Friedrich Strauss, Friedrich Theodor Vischer and Ludolf Wienbarg.
Hurth makes an excellent case that New England's liberal Christians fully grasped the unsettling biblical criticism and naturalistic psychology of figures such as David Friedrich Strauss and Ludwig Feuerbach.
C'est cette frequentation assidue d'auteurs allemands qui permit a Quinet de publier, en 1838, dans la Revue des Deux Mondes, une critique a la fois profonde et severe de la Vie de Jesus du Docteur David Friedrich Strauss et, tout juste un an plus tard, l'etude intitule Allemagne et Italie: philosophie et poesie (Paris/Leipzig: Desforges, 1839), dans laquelle Quinet se livra a une penetrante reflexion sur la politique, les arts, la litterature et la philosophie.
David Friedrich Strauss, was prominent in Christian studies.
In a time of comfortably orthodox retrenchment among New Testament scholars, Gerd L[ddot{u}]udemann has been a bracing voice urging scholars not to forget, as they seem eager to do, the radical insights of David Friedrich Strauss.
There is a most interesting paper by Friedrich Wilhelm Graf on the development of the theology of David Friedrich Strauss culminating in The Old Faith and the New.
This implication finds expression in Hegel's disciple David Friedrich Strauss, whose interpretation of Hegel is well known.
To the contrary, argues Grusin, Thoreau held with Parker and David Friedrich Strauss (in Leben Jesu, the apogee of German Higher Criticism) that "all thought is historically conditioned" (102), that mythology is consequently to be interpreted rather than enacted.