 Schleiermacher’s debts to Herder in this theory of interpretation extend well beyond the framework-principles  (4),  (5), and  (7)  mentioned earlier. Indeed, Schleiermacher’s theory as it has just been described is almost identical to Herder’s. Some of the common ground here is admittedly due to the fact that they were both influenced by the same predecessors, especially J.A. Ernesti. But Schleiermacher’s theory owes the two central moves (often wrongly thought to have been original with Schleiermacher) of supplementing “linguistic” with “psychological” interpretation and of identifying “divination” as the predominant method of the latter exclusively to Herder. (Herder had already made these two moves, especially in On Thomas Abbt’s Writings [1768] and On the Cognition and Sensation of the Human Soul [1778].) Schleiermacher’s theory as it has just been described in essence merely draws together and systematizes ideas that already lay scattered through a number of Herder’s works.