Download After Enlightenment: Hamann as Post-Secular Visionary by By (author) John R. Betz PDF

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 Haman’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 Hamann’s writings, a few of that have by no means been translated into English
  • Examines Hamann’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 father’ of a noticeably post-modern, post-secular theology and, as such, in its place to the ‘postmodern triumvirate’ of Nietzsche, Heidegger, and Derrida
  • Considers Hamann’s paintings as a touchtone of recent Jewish-Christian discussion, in view of debates along with his good friend Moses Mendelssohn
  • Explores Hamann’s function because the visionary founding father of a ‘metacritical’ circulate that substantially calls into query the fundamental rules of recent secular cause, and hence reprises the controversy among these protecting Hamann’s perspectives and people labeling him the bГЄte noir of the Enlightenment

Show description

Read or Download After Enlightenment: Hamann as Post-Secular Visionary PDF

Similar religion books

Human Rights, Virtue and the Common Good: Untimely Meditations on Religion and Politics (Collected Essays, Volume 3)

Writer word: Brian Benestad (Editor)

Volume 3 of Ernest Fortin: accumulated Essays discusses the present nation of Christianity—especially twentieth-century Catholic Christianity—and the issues with which it has needed to combat in the course of speedy medical growth, profound social switch, and growing to be ethical anarchy.

In this quantity, Fortin discusses such subject matters as Christianity and the liberal democratic ethos; Christianity, technological know-how, and the humanities; Ancients and Moderns; papal social concept; advantage and liberalism; pagan and Christian advantage; and the yankee Catholic church and politics.

The End of Faith: Religion, Terror, and the Future of Reason

In spite of everything of religion, Sam Harris can provide a startling research of the conflict among cause and faith within the smooth global. He bargains a vibrant, historic travel of our willingness to droop cause in want of non secular beliefs—even whilst those ideals motivate the worst human atrocities. whereas caution opposed to the encroachment of prepared faith into international politics, Harris attracts on insights from neuroscience, philosophy, and jap mysticism to bring a decision for a very smooth beginning for ethics and spirituality that's either secular and humanistic.

Hafiz and the Religion of Love in Classical Persian Poetry (International Library of Iranian Studies, Volume 25)

The romantic lyricism of the good Persian poet Hafiz (1315-1390) is still renowned world wide. contemporary exploration of that lyricism through Iranian students has printed that, as well as his masterful use of poetic units, Hafiz's verse is deeply steeped within the philosophy and symbolism of Persian love mysticism.

Extra resources for After Enlightenment: Hamann as Post-Secular Visionary

Sample text

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.

Download PDF sample

Rated 4.31 of 5 – based on 38 votes