By By (author) John R. Betz
After Enlightenment: The Post-Secular imaginative and prescient of J. G. Hamann is a finished advent to the lifestyles and works of 18th-century German thinker, J. G. Hamann, the founder of what has turn out to be referred to as Radical Orthodoxy.
- Provides a long-overdue, entire creation to HamanвЂ™s attention-grabbing lifestyles and arguable works, together with his function as a pal and critic of Kant and a few of the main well known German intellectuals of the age
- Features titanic new translations of an important 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 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 fatherвЂ™ of a relatively post-modern, post-secular theology and, as such, instead to the вЂpostmodern triumvirateвЂ™ of Nietzsche, Heidegger, and Derrida
- Considers HamannвЂ™s paintings as a touchtone of contemporary 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™ move that appreciably calls into query the elemental rules of recent secular cause, and hence reprises the talk among these protecting HamannвЂ™s perspectives and people labeling him the bГЄte noir of the Enlightenment
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Extra info for After Enlightenment: Hamann as Post-Secular Visionary
NB, p. 76. N II, p. 198; NB, p. 78. indd 32 7/22/2008 2:06:08 PM LIFE AND WRITINGS 1730–1788 33 human heart. … Now I live in the world with pleasure and with a light heart, and know that godliness holds promise for this life and the life to come, and that it is useful for all things (1 Tim. 4: 8). ” Presumably, Hamann had shared with Berens some of the details of his conversion in London, knowing very well his friend’s antipathy toward all forms of “enthusiasm”; possibly he also communicated his waning interest in a commercial vocation.
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. Finally, he arrived in London, via Bremen, Amsterdam and Rotterdam, late in the evening on April 18, 1757.
The focal chapters here are his late metacritical writings against Kant and Moses Mendelssohn. Accordingly, Chapter 11 will be of especial interest to those interested in Kant’s philosophy, treating Hamann’s review – the very first! – of the Critique of Pure Reason (1781), and his Metakritik über den Purismum der Vernunft (1784). These texts contain incisive criticisms of Kant’s philosophy and, by implication, of all forms of transcendental idealism. Chapter 12 is concerned with a text that Hegel considered to be the most important of Hamann’s writings.