Download e-book for iPad: After Enlightenment: The Post-Secular Vision of J. G. Hamann by John R. Betz(auth.), Catherine Pickstock, John Milbank,

By John R. Betz(auth.), Catherine Pickstock, John Milbank, Graham Ward(eds.)

After Enlightenment: Hamann as Post-Secular Visionary is a entire advent to the existence and works of eighteenth-century German thinker, J. G. Hamann, the founder of what has turn out to be often called Radical Orthodoxy.

  • Provides a long-overdue, accomplished creation to Haman's attention-grabbing existence and arguable works, together with his function as a pal and critic of Kant and a few of the main popular German intellectuals of the age
  • Features vast 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 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 notably 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 buddy Moses Mendelssohn
  • Explores Hamann's position because the visionary founding father of a 'metacritical' move that notably calls into query the fundamental rules of recent secular cause, and therefore reprises the controversy among these protecting Hamann's perspectives and people labeling him the bete noir of the Enlightenment

Chapter 1 existence 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 construction (pages 113–140):
Chapter 6 Correcting a Disciple: Hamann and Herder at the starting place 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 trendy Secular nation (pages 258–290):
Chapter thirteen existence and Writings 1785–1788 (pages 291–311):

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Extra resources for After Enlightenment: The Post-Secular Vision of J. G. Hamann

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1837): “Now I perceive why genuine humor cannot be caught, as irony can, in a novel and why it thereby ceases to be a life-concept, simply because not-to-write is part of the nature of the concept, since this would betray an all too conciliatory position toward the world (which is why Hamann remarks somewhere that fundamentally there is nothing more ludicrous than to write for the people). Just as Socrates left no books, Hamann left only as many as the modern period’s rage for writing made relatively necessary, and furthermore only occasional pieces”; cf.

Jugendaufsätze und Erinnerungen,” in Gesammelte Schriften (Leipzig and Berlin: B. G. Teubner, 1936), vol. 11, pp. 1–39. 72 Karl Barth, Kirchliche Dogmatik (Zurich: Theologischer Verlag, 1986), I/1, p. 294. 73 See, for example, H. E. Weber “Zwei Propheten des Irrationalismus: Joh. G. Hamann and S. Kierkegaard als Bahnbrecher der Theologie des Christusglaubens,” Luthertum [Neue Kirchliche Zeitschrift] 28 (1917), pp. 23–58, 77–125. 74 Such was the view, for example, of Ludwig Giesebrecht. See HH VII, p.

The works treated in Chapter 9, including the mysteriously titled Konxompax, are more directly concerned with history, as Hamann responds, on the one hand, to a revival of interest in pagan religion and, on the other hand, to the popularity of Freemasonry among his contemporaries – most notably, Johann August Starck and Gotthold Ephraim Lessing. In these works in particular Hamann highlights the difference he sees between the fullness of the mystery of Christianity and the ultimate poverty of the natural religion and esoteric pseudo-religion of the Enlightenment.

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