He was an admirable dialectician, and did more than any other
writer to promote in Germany a sympathetic study of Plato. Yet
there is a touch of Romanticism in the vague, shadowy and mystic
language in which he presents the elements of Christian thought
and life.—_Sime._
Wilhelm Von Humboldt says that Schleiermacher’s speaking far
exceeded his power in writing, and that his strength consisted
in the “deeply penetrative character of his words, which was
free from art, and the persuasive effusion of feeling moving in
perfect unison with one of the rarest intellects.”—_American
Cyclopædia._
Extracts From Schleiermacher.
TRUE PLEASURE.—Pleasure is a flower which grows indeed of itself, but
only in fruitful gardens and well cultivated fields. Not that we should
labor in our minds to gain it; but yet he who has not labored for it,
with him it will not grow; whoever has not brought out in his own
character something profitable and praiseworthy, it is in vain for him
to sow. Even he who understands it best can do nothing better for the
pleasure of another than that he should communicate to him what is the
foundation of his own. Whosoever does not know how to work up the rough
stuff for himself, and thereby make it his own, whosoever does not refine
his disposition, has not secured for himself a treasure of thoughts,
a many sidedness of relations, a view of the world and human things
peculiar to himself—such a man knows not how to seize the proper occasion
for pleasure, and the most important is assuredly lost for him. It is
not the indolent who finds so much difficulty in filling up the time
set aside for repose. Who find vexation and ennui in everything? From
whom are we hearing never ending complaints about the poverty and dull
uniformity of life? Who are most bitter in their lamentations over the
slender powers of men for social intercourse, and over the insufficiency
of all measures to obtain joy? But this is only what they deserve; for
man cannot reap where he has not sown.
THE ESTEEM OF THE WORLD.—We all consider what is thought of us by those
around us as a substantial good. Trust in our uprightness of character,
belief in our abilities, and the desire that arises from this to be more
intimately connected with us, and to gain our good opinion, everything of
this kind is often a more valuable treasure than great riches. Of this
the indolent are quite aware. If men would only believe in their capacity
without the necessity of producing anything painstaking and really
praiseworthy! If they would only agree to take some other proof of their
probity and love of mankind than deeds! If they would only accept some
other security for their wisdom than prudent language, good counsel, and
a sound judgment on the proper mode of conducting the affairs of life!
Instead of rising to a true love of honor, such men creep amidst childish
vanities, which try to fix the attention of mankind by pitiful trifles
and to glitter by shadowy appearances; instead of attempting to reach
something really noble, they rest only on external customs; the mental
disposition that arises from this is their virtue, and their governing
passion is what they regard as understanding.