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 advent to the existence and works of 18th-century German thinker, J. G. Hamann, the founder of what has emerge as referred to as Radical Orthodoxy.

  • Provides a long-overdue, complete creation to Haman’s attention-grabbing lifestyles and debatable works, together with his position as a pal and critic of Kant and a few of the main well known German intellectuals of the age
  • Features immense new translations of an important 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 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 especially 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 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 appreciably calls into query the fundamental ideas of recent secular cause, and hence reprises the talk among these protecting Hamann’s perspectives and people labeling him the bГЄte noir of the Enlightenment

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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. Written in the same year as the Metakritik and conceived as its twin, Golgotha and Scheblimini is essentially a metacritical mosaic of Mendelssohn’s Jerusalem oder über religiöse Macht und Judentum, which had been published the previous year, 1783.

7 (Peabody, MA: Hendrickson Publishers, 1994). , his willingness to believe certain incredible, indeed, scandalous stories about the divine in the Vedas. The author then claims that the religion of Mohammed and the testimony of the Koran are, by comparison, the picture of sound reason. , Pharaoh’s hardened heart). Whatever Hamann may have thought of Radicati’s work at this point in his life, it revealed that the Enlightenment had a favorable attitude toward Islam (as approximating a religion of reason) and a corresponding hostility toward Judaism (arguably even an anti-Semitism) and Christianity (inasmuch as it rests upon Judaism), thus setting the stage for Hamann’s conversion and passionate defense of the Hebrew Bible against the “enlightened” critics of the age.

43. 15 For Hamann’s study of Descartes, see N IV, pp. 221ff. 16 For Hamann’s translations of Rapin and Shaftesbury, see N IV, pp. 45–91. See also Nadler’s textual notes, pp. , 473f. indd 27 7/22/2008 2:06:07 PM 28 PART I: THE MAKING OF A CHRISTIAN SOCRATES history of philosophy and the Church Fathers. 18 The influence of Shaftesbury, on the other hand, was (if not initially, then ultimately) negative, inasmuch as he represented the very deism that Hamann would spend his life combating. Indeed, Shaftesbury is typically mentioned in Hamann’s works in connection with Voltaire, Diderot, and Bolingbroke as an enemy of faith and revelation.

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