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Christian Heinrich Arthur Drews (; November 1, 1865 – July 19, 1935) was a German writer, historian, philosopher, and important representative of German monist thought. He was born in Uetersen, Holstein, in present-day Germany. Drews became a professor of philosophy and German language at the Technische Hochschule in Karlsruhe. During his career he wrote widely on the histories of philosophy, religions, and mythology. He was a disciple of Eduard von Hartmann who claimed that reality is the "unconscious World Spirit", also expressed in history through religions and the formation of consciousness in the minds of philosophers. Drews often provoked controversy, in part because of his unorthodox ideas on religion and in part because of his attacks on Nietzsche and passionate support of Wagner. He rose to international prominence with his book ''The Christ Myth'' (1909), by amplifying and publicizing the thesis initially advanced by Bruno Bauer,〔("Bruno Bauer", by Douglas Moddach, 2009, ''Stanford Encyclopedia of Philosophy (SEP)'' )〕 which denies the historicity of Jesus. The international controversy provoked by the "Christ Myth" was an early part of Drews's lifelong advocacy of the abandonment of Judaism and Christianity, both of which he regarded as based on ancient beliefs from antiquity, and shaped by religious dualism.〔See also "Dualism (philosophy of mind)" and ("Dualism" (''Stanford Encyclopedia of Philosophy'') )〕 He urged a ''renewal of faith'' () based on Monism and German Idealism. He asserted that true religion could not be reduced to a cult of personality, even if based on the worship of the "unique and great personality" of a historical Jesus, as claimed by Protestant liberal theologians, which he argued was nothing more than the adaptation of the Great Man Theory of history promoted by Romanticism of the 19th century. Drews was considered a dissenter. Many German academics didn't accept his "dilettantism" (''abweichungen von der communis opinio'', that is, "straying from common opinions"). Drews was a reformer, and stayed involved in religious activism all his life. He was, in his last few years, to witness and participate in an attempt by the Free Religion Movement to inspire a more liberal form of worship. This was his reason for parting with the German Faith Movement, a venture trying to promote (without success) an awakening of a ''German Faith'', an unusual form of nationalistic and racist faith with Hindu overtones — far removed from the elitist German Idealism Drews expounded in his last book, ''The German Religion'' (''Deutsche Religion'', 1935) which he had hoped to see replace Christianity and what he considered its primitive superstitions.〔Arthur Drews, "Idea and Personality: Settlement of the Religious Crisis" (Last chapter 14 of "The Witness of the Gospels", Part IV of ''The Witnesses to the Historicity of Jesus'', 1912)〕 Later, Drews came back to the same subject in ''The Denial of the Historicity of Jesus in Past and Present'' (1926), which is a historical review of some 35 major deniers of Jesus historicity, covering the period 1780–1926. ==Influences== During Drews's life, Germany was going through turbulent times, both politically and culturally. Friedrich Nietzsche had become a prominent cultural icon while Richard Wagner was a highly controversial personality. Nietzsche was a strong critic of Christianity and its morality, which he perceived as glorifying weakness and death.〔(Robert Wicks, "Nietzsche", 2011, ''Stanford Encyclopedia of Philosophy'' )〕 At first he was a friend and admirer of Wagner, but soon became a disgruntled critic, turning against his previous friend. He reproached Wagner for his conversion to anti-semitic Christianity and his glorification of medieval sagas and spiritual chastity as the sign of a decadent, dying culture. He posited that Wagner's "unending melody" only dramatizes theatrical posing and is hostile to the affirmation of vital Dionysian life forces. Nietzsche claimed that Wagner's art was not Germanic, but closer to Italy's Roman Catholicism. Nietzsche passionately critiqued Wagner's ideas, detailed in ''Nietzche contra Wagner''. Drews was a staunch supporter of Wagner and wrote many books and articles on Wagner's religious and nationalistic ideas, which are still considered by some scholars to be important works on the subject. He also embarked on a critique of Nietzsche, who was a lifelong critic of Christianity and Christian morality. Drews reproached Nietzsche for being an apostle of unbridled individualism — a stance which put Drews in an awkward position in the German establishment.〔http://www.radikalkritik.de/Drews.pdf〕 His criticisms were never well received by academics nor by German society as a whole, since Nietzsche had become a national figure. In 1904, Drews gave a critical lecture in Münich on the philosophy of Nietzsche, ''Nietzsches Philosophie''. "() is not aiming at bypassing morality as such, only the external morality which imposes its commandments to the individual, and results in the decay and submission of the Self. He would like to counter this old morality enemy of the Self with a ''new morality springing from the individual will'' and in conformity with his nature." (added )〔Arthur Drews, ''Nietzsches Philosophie'', Heidelberg, C. Winter, 1904, p.331 ff. Quoted by Gianni Vattimo, ''Introduction to Nietzsche'', De Bœck & Larcier, Paris, Bruxelles, 1991 p. 121〕 Drews continued with his philosophical critique of Nietzsche in ''Nietzsche als Antipode Wagners'', 1919 (Antipodes of Wagner'' ). His 1931 book on Wagner came out with a supplement on Nietzsche and Wagner, for which Bernhard Hoffers asserted that many of Drews' views later borrowed by the standard scholarship on Wagner without giving him credit. Drews delivered his last public critique of Nietzsche in his article ''Nietzsche als Philosoph des ''Nationalsozialismus''?'' (a philosopher of National Socialism?" ) in the journal ''Nordische Stimmen'' No. 4 (1934: 172–79). There Drews again attacked Nietzsche on philosophical grounds, in direct opposition to the Nazi effort to enlist Nietzsche in its propaganda, and unconcerned about potential consequences. Wolfang Müller-Lauter, in ''Experiences with Nietzsche'', quotes Drews: One finds in Nietzsche ''neither national sympathy nor social awareness'', (claimed ). Nietzsche is, on the contrary, and particularly after his break with Richard Wagner, ''an enemy of everything German''; he supports the creation of a “good European,” and goes so far as to ''accord the Jews a leading role in the dissolution of all nations.'' Finally, he is an ''individualist'', with no notion of “the National Socialist credo: ‘collective over individual utility’...After all this, it must seem unbelievable that Nietzsche has been honored as the Philosopher of National Socialism, … for he preaches in all things ''the opposite of National Socialism''”, setting aside a few scattered utterances. The fact that such honors have repeatedly been bestowed on him has as its main reason, that most people who talk about Nietzsche tend only to ''pick the ‘raisins' from the cake of his philosophy'' and, because of his aphoristic style, ''lack any clear understanding of the way his entire thought coheres''. (added )〔(Jacob Golomb et Robert S. Wistrich (dir.), ''Nietzsche, godfather of fascism ?: On the Uses and Abuses of a Philosophy'', Princeton UP, 2002, Wolfang Müller-Lauter, ''Experiences with Nietzsche'', p. 70, note 8. )〕〔(Rüdiger Safranski, ''Martin Heidegger: Between Good and Evil'', 1999 (Harvard UP) p. 277, 300 )〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Arthur Drews」の詳細全文を読む スポンサード リンク
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