By Paola Mayer
Curiosity in German Romanticism has been revitalised lately by way of new post-structural, interdisciplinary, and intertextual views. notwithstanding earlier this renewed curiosity has no longer resulted in a re-assessment of Jakob Bohme's formative impression on Jena Romanticism. In "Jena Romanticism and Its Appropriation of Jakob Bohme", Paola Mayer appreciably revises past perspectives, arguing that the connection among Bohme and the Jena Romantics can be understood as appropriation instead of effect. This reversal of viewpoint ends up in the popularity that Romanticism's interplay with Bohme was once no longer passive yet polemical, selective, and predatory. not just was once there now not a power, there has been now not even a Bohme, considering his identify and elements of the writings have been tailored to advertise rules absolutely unrelated to any historic individual or physique of proposal that will were Bohme. those appropriations fall into major teams: these bearing on the identify Bohme or a existence assigned to it, and people related to thoughts or pictures from the mystic's oeuvre. the 1st workforce constituted an try and co-opt the charisma of sanctity hooked up to portrayals of the poet-prophet so that it will make investments Romantic Poesie with the sacral status of faith. the second one crew, exemplified by way of Friedrich Schlegel and Friedrich Schelling, concerned the borrowing and radical redefinition of some suggestions and pictures from Bohme's paintings within the desire of bridging the distance among the summary first precept of idealism and the private God that turned an emotional necessity for either thinkers. "Jena Romanticism and Its Appropriation of Jakob Bohme" treats the Romantic reception of Bohme as a extraordinary instance of the way the earlier is appropriated and rewritten within the carrier of self-affirmation. Analysing the necessity and the strategies for this self-affirmation sheds mild at the nature of the self to be affirmed and at the content material and underlying motivation of the Romantic program.
"There has been common touch upon the significance of Böhme within the improvement of romantic inspiration in Germany, and there have certainly been reviews on that impression with reference to person romantic authors. [Jena Romanticism and Its Appropriation of Jakob Böhme is] the 1st finished examine of that impression because it regards the Jena romantics taken together." James McGlathery, division of Germanic reports, collage of Illinois at Urbana. "[Jena Romanticism and Its Appropriation of Jakob Böhme is] major not just as the tale of Böhme's impact will henceforth need to be instructed in a different way, but additionally simply because we'll need to imagine another way approximately a few of the innovations of the Jena Romantics and how their philosophies constructed ... the persistence and the acumen with which [Mayer] plowed via Böhme's and Schelling's obscurities are as admirable because the readability of her explications." Hans Eichner, Professor Emeritus of college of Toronto.
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Additional resources for Jena Romanticism and Its Appropriation of Jakob Böhme: Theosophy, Hagiography, Literature
The exposition of Bohme's theosophical system in its entirety would be well beyond the scope of the present study. 3 The basic building block of Bohme's system are the seven qualities (variously Quellgeister, Qualitdten, Quaaleri)4 of which both God and the universe are constituted. Their precise nature is difficult to establish; 2 See for instance De incarnatione verbi (On the Incarnation of the Word) i, 13,3: "O die wahre Kirche Christi hat kein Gesetz, Christus ist der Tempel, da wir mussen eingehen, der Steinhauffe machet keinen neuen Menschen; aber der Tempel Christi, da Gottes Geist lehret, der wecket die halb-todte Bildnip auf ...
Given the nature of Pietism, and of radical Pietism in particular, it is not surprising that Bohme the pious and persecuted Christian should hold the stage to the effacement of Bohme the philosopher. 25 As a corollary, they identified with Bohme's stance that true Christianity was a matter of personal experience: knowledge is revealed 24 See, for instance, Beyreuther, Pietismus, 2g2ff. For an account of radical Pietism and its relationship to Bohme, see Chauncey D. Ensign, "Radical German Pietism (c.
Bohme's) speculations was the rise of a profoundly critical spirit within traditional Protestantism. " Bohme's Reception in the Seventeenth and Eighteenth Centuries 37 by God directly to each individual, and godliness consists precisely in this individual experience of God, that is, in remaining faithful to man's heavenly partner, Sophia. Two examples will suffice to illustrate this type of reception. The first of these is chosen partly because it very probably played an important role in ensuring widespread awareness of Bohme.