By By (author) John R. Betz
After Enlightenment: The Post-Secular imaginative and prescient of J. G. Hamann is a accomplished creation to the existence and works of 18th-century German thinker, J. G. Hamann, the founder of what has become often called Radical Orthodoxy.
- Provides a long-overdue, entire advent to HamanвЂ™s attention-grabbing lifestyles and debatable works, together with his function as a chum and critic of Kant and a few of the main well known German intellectuals of the age
- Features enormous new translations of crucial passages from throughout HamannвЂ™s writings, a few of that have by no means been translated into English
- Examines HamannвЂ™s hugely unique perspectives on quite a number themes, together with religion, cause, revelation, Christianity, biblical exegesis, Socrates, theological aesthetics, language, sexuality, faith, politics, and the connection among Judaism and Christianity
- Presents Hamann because the 'founding fatherвЂ™ of a noticeably post-modern, post-secular theology and, as such, in its place to the вЂpostmodern triumvirateвЂ™ of Nietzsche, Heidegger, and Derrida
- Considers HamannвЂ™s paintings as a touchtone of recent Jewish-Christian discussion, in view of debates along with his good friend Moses Mendelssohn
- Explores HamannвЂ™s function because the visionary founding father of a вЂmetacriticalвЂ™ circulate that substantially calls into query the fundamental rules of recent secular cause, and hence reprises the controversy among these protecting HamannвЂ™s perspectives and people labeling him the bГЄte noir of the Enlightenment
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Extra resources for After Enlightenment: Hamann as Post-Secular Visionary
23 N IV, pp. 225–42. See also NB, pp. 65f. Hamann had already read Rousseau’s Discours sur l’origine et les fondements de l’inégalité parmi les hommes, and his essay represents, in some measure, a response to it. 24 On October 1, 1756 he set off for London, apparently in no haste (perhaps foreseeing the folly of trade negotiations during the war), making lengthy stops in Berlin, where he made the acquaintance of prominent Aufklärer, including Moses Mendelssohn, with whom he was soon to engage in a lively correspondence; and then in Lübeck, where he tarried for nearly two months with his mother’s family.
A. Wiener, containing an appendix and concordance, did not appear until 1842. 66 Hegel, “Hamanns Schriften,” pp. 275–352. For a treatment of Hegel’s review, see Stephen N. Dunning, The Tongues of Men: Hegel and Hamann on Religious Language and History (Missoula, MT: Scholars Press, 1979), especially pp. 103–36. 67 See John R. Betz, “Hamann before Kierkegaard: a systematic theological oversight,” Pro Ecclesia 16 (Summer 2007), pp. 299–333. ) What is even more remarkable is that all of them – Herder, Jacobi, Goethe, Schelling, Hegel, and Kierkegaard – in one way or another made claims to being Hamann’s heir or definitive interpreter, as though their literary, philosophical, or spiritual credentials somehow depended upon it.
342 (N II, p. 39). 32 LS, p. 59 (N I, p. 4). 33 LS, p. 343 (N II, p. 41). 34 Ibid. 35 LS, pp. 138f. (N I, p. 78). indd 31 7/22/2008 2:06:08 PM 32 PART I: THE MAKING OF A CHRISTIAN SOCRATES My son! Give me your heart! – Here it is my God! You demanded it, as blind, hard, rocky, misguided, and stubborn as it was. Purify it, create it anew, and let it become the workshop of your good Spirit. It deceived me so many times when it was in my own hands that I no longer wish to recognize it as my own. 36 In short, he says that God poured him “from one vessel into another” (cf.