By John R. Betz(auth.), Catherine Pickstock, John Milbank, Graham Ward(eds.)
After Enlightenment: Hamann as Post-Secular Visionary is a complete advent to the existence and works of eighteenth-century German thinker, J. G. Hamann, the founder of what has grow to be often called Radical Orthodoxy.
- Provides a long-overdue, accomplished creation to Haman's interesting existence and debatable works, together with his position as a chum and critic of Kant and a few of the main popular German intellectuals of the age
- Features mammoth 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 a variety of subject matters, 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 quite post-modern, post-secular theology and, as such, as a substitute to the 'postmodern triumvirate' of Nietzsche, Heidegger, and Derrida
- Considers Hamann's paintings as a touchtone of contemporary Jewish-Christian discussion, in view of debates along with his buddy Moses Mendelssohn
- Explores Hamann's position because the visionary founding father of a 'metacritical' circulation that greatly calls into query the elemental ideas of contemporary secular cause, and hence reprises the talk among these protecting Hamann's perspectives and people labeling him the bete noir of the Enlightenment
Chapter 1 lifestyles and Writings 1730–1788 (pages 23–37):
Chapter 2 The London Writings: at the Glory of Trinitarian Condescension (pages 38–62):
Chapter three A Typological Re?reading of Socrates: On religion, cause, and background (pages 63–87):
Chapter four lifestyles and Writings 1760–1774 (pages 89–112):
Chapter five towards a Christological Poetics: a brand new Aesthetics of Scripture and production (pages 113–140):
Chapter 6 Correcting a Disciple: Hamann and Herder at the beginning of Language (pages 141–164):
Chapter 7 lifestyles and Writings 1775–1780 (pages 165–177):
Chapter eight The Sibyl Speaks: at the Protological and Eschatological secret of Marriage (pages 178–188):
Chapter nine Fragments of an Apocryphal Sibyl: On Rational and Apocalyptic faith (pages 189–215):
Chapter 10 lifestyles and Writings 1780–1784 (pages 217–229):
Chapter eleven Hamann's Metacritique of Kant: Deconstructing the Transcendental Dream (pages 230–257):
Chapter 12 Metacritical Politics: On Mendelssohn's Jerusalem and the fashionable Secular kingdom (pages 258–290):
Chapter thirteen lifestyles and Writings 1785–1788 (pages 291–311):
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Extra info for After Enlightenment: The Post-Secular Vision of J. G. Hamann
His progress in languages was countered, however, by setbacks in such basic studies as history, geography, and writing, similarly contributing, he suggests, to a difficulty organizing and expressing his thoughts that he never entirely overcame. Eventually, after the brief employment of a tutor, the last of many, Hamann’s father sent him to a public school, where he met with success, finishing first in his class. ”8 With an encyclopedic curiosity, which he later equated with dissipation, he then matriculated at the University of Königsberg in the spring of 1746.
God help me. 47 Clearly, Berens, an enthusiastic entrepreneur, was troubled by Hamann’s lack of ambition; as Hamann saw it, however, he could not go back to laboring for “the god of this world” (2 Cor. 4: 4). He had made a break: instead of working for men, he now aimed to work for God: “The best side one can take [in this life] is to work for 41 42 43 44 45 46 47 ZH I, pp. 242f. Gildemeister, Johann Georg Hamann, vol. 1, pp. 155f. See LS, p. 435 (N II, pp. ). See LS, pp. 434f. (N II, pp. ). ZH, p.
A. Schelling (Stuttgart and Augsburg: J. G. Cotta’scher Verlag, 1856–61), I, vol. 10, p. 171. 3 JP II 1546 (Pap. II a, 442) (May 22, 1839). 4 The present chapter is based upon the following sources: Hamann’s autobiography in Londoner Schriften, ed. Oswald Bayer and Bernd Weissenborn (Munich: C. H. Beck, 1993) (LS), pp. ; C. H. Gildemeister, Johann Georg Hamann’s des Magus in Norden, Leben und Schriften, 6 vols. (Gotha: Friedrich Andreas Perthes, 1857–1873); Josef Nadler, Johann Georg Hamann 1730–1788: Der Zeuge des Corpus mysticum (Salzburg: Otto Müller Verlag, 1949) (NB); and James C.