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By John Macquarrie

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The remaining ‘‘concepts’’ and ‘‘modes,’’ such as willing and thinking (as Schleiermacher notes in terms that resemble those of Spinoza) ‘‘inhere’’ in it. If the opposite were true, how the different concepts and modes make the transition from one to the next would be unintelligible. This transition presupposes a qualitative identity between the terminus a quibus and the terminus ad quos. 33 Consequently, thinking and sensing are fundamentally one and the same, although each accords with the changing predominance of one determination over the other.

But he then shifts his understanding of transcendence: the highest concept transcends concepts since it can no longer be thought of as the specification of a higher genus. This is the sense of transcendence that we find in x 4 of the Christian Faith. Self-consciousness must be absolutely dependent in regard to its existence, since it is not responsible for its own existence (and this radical dependence includes its freedom, which is just as ‘‘thrown’’ as the capacity to think). On top of this we find yet a third sense of ‘‘Being,’’ standing for the ground of unity of subject and object; immediate selfconsciousness is the only place where it can make its appearance.

17 Cambridge Collections Online © Cambridge University Press, 2006 20 Manfred Frank Schleiermacher takes over the ideas of the preponderant synthesis and the identity theory of judgment in the following ways. 2, 300). He notes that there is a fundamental ‘‘identity of both functions’’ (Dial O, 360), and posits ‘‘a knowledge that takes the predominant form of a concept . . and a knowledge that takes the predominant form of a judgment’’ (F 2001 I, x 197, 254–5). This idea he takes directly from Eberhard and indirectly from Schelling.

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