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

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 often called Radical Orthodoxy.

  • Provides a long-overdue, finished advent to Haman’s interesting existence and debatable works, together with his position as a pal and critic of Kant and a few of the main popular German intellectuals of the age
  • Features colossal 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 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 exceedingly 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 recent Jewish-Christian discussion, in view of debates together with his pal Moses Mendelssohn
  • Explores Hamann’s function because the visionary founding father of a ‘metacritical’ move that extensively calls into query the elemental rules of contemporary secular cause, and hence reprises the controversy among these protecting Hamann’s perspectives and people labeling him the bГЄte noir of the Enlightenment

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Additional info for After Enlightenment: Hamann as Post-Secular Visionary

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Thus, falling through the cracks between the disciplines, he is generally studied by none of them. 69 Thirdly, as we have seen, it is largely due to the occasional and exceedingly obscure nature of his writings, which even in his own day were considered the epitome of “dark and puzzling” (in Mendelssohn’s phrase), and today are all the more difficult – if not impossible – to understand. 74 While some of these classifications are more or less accurate, others can be very misleading. , 1837), (Pap.

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. O’Flaherty, Johann Georg Hamann (Boston: Twayne, 1979) ( JGH). 5 N III, p. 324. The title of this text refers to Hamann’s younger brother, who suffered and died prematurely from mental illness. 2 After Enlightenment: The Post-Secular Vision of J.

See H. A. Salmony, J. G. Hamanns metakritische Philosophie (Basel: Zollikon Verlag, 1958). But this is not supported by the evidence. See Wilhelm Koepp, “Hamanns Londoner Senelaffäre, Januar 1758” in Zeitschrift für Theologie und Kirche 57 (1960), pp. 92–108; 58 (1961), pp. 68–85. , a desire to see a harmony of inner and outward beauty (see N II, pp. ), he consistently impugns the court of Frederick the Great for its “tolerance” and homosexual license. For an example of his sharp rhetoric in this regard, see N III, p.

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