By By (author) John R. Betz
After Enlightenment: The Post-Secular imaginative and prescient of J. G. Hamann is a finished advent to the existence and works of 18th-century German thinker, J. G. Hamann, the founder of what has end up often called Radical Orthodoxy.
- Provides a long-overdue, complete advent to HamanвЂ™s attention-grabbing existence and arguable 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 vast new translations of crucial 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 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 fatherвЂ™ of a incredibly post-modern, post-secular theology and, as such, as a substitute 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 position because the visionary founding father of a вЂmetacriticalвЂ™ stream that notably calls into query the elemental rules of contemporary secular cause, and therefore reprises the controversy among these protecting HamannвЂ™s perspectives and people labeling him the bГЄte noir of the Enlightenment
Read or Download After Enlightenment: Hamann as Post-Secular Visionary PDF
Best religion books
During this booklet, Nicholas Everitt reconsiders all the significant arguments for proving the life of God and examines the position that cause and data play within the debate.
''The Materiality of faith in Early glossy English Drama'' is the 1st booklet to provide an in depth exam of early glossy theatrical houses proficient through the complexity of post-Reformation spiritual perform. even if English Protestant reformers got down to wreck all vestiges of Catholic idolatry, public theater businesses usually used degree houses to attract consciousness to the remnants of conventional faith in addition to the chronic materiality of post-Reformation worship.
Tracing the improvement of western thought of vital Asia, this ebook argues that for historic and political purposes, principal Asia used to be obvious as being in a colonial courting with Russia. hence, an anti-colonial revolution in Asia was once visible because the maximum danger to the USSR. The publication questions the suitability of the colonial version for figuring out the region's contemporary political background and demanding situations some of the assumptions which underlay the adoption of this type of version, and examines how this one interpretation got here to dominate western discourse to the digital exclusion of all others.
Die Beiträge in diesem Sammelband untersuchen das Verhältnis von faith und Geschlechterordnungen in verschiedenen religiösen und kulturellen Kontexten. Auf der foundation von Fallstudien, Auswertungen von Survey-Daten oder theoretischen Reflexionen gehen die Autorinnen und Autoren der Frage nach, wie sich eine zunehmende gesellschaftliche Säkularisierung und Modernisierung einerseits und die durch Migrationsprozesse beförderte (Re-)Vitalisierung und erhöhte Sichtbarkeit von faith andererseits auf Geschlechterordnungen auswirken.
- Haggai und Sacharja 1-8: Eine redaktionsgeschichtliche Untersuchung
- The theological centre of Pauline theology as it relates to the Holy Spirit
- You Shall Be As Gods: A Radical Interpretation of the Old Testament and its Tradition
- Sex. Ethik der Geschlechtlichkeit
- Weisheit im Wandel: Untersuchungen zur Weisheitstheologie bei Ben Sira
Additional resources for After Enlightenment: Hamann as Post-Secular Visionary
G. Cotta’scher Verlag, 1856–61), I, vol. 10, p. 171. 3 JP II 1546 (Pap. II a, 442) (May 22, 1839). 4 The present chapter is based upon the following sources: Hamann’s autobiography in Londoner Schriften, ed. Oswald Bayer and Bernd Weissenborn (Munich: C. H. 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.
Indd 20 7/22/2008 2:05:41 PM INTRODUCTION 21 these works tend to be even more cryptic and difficult than Hamann’s other writings. Chapter 8, for example, treats the mystery of marriage, following Paul, as a protological prefiguration of the cosmological-eschatological mystery of Christ and his Church. It also treats a mystery of surprising importance to Hamann’s thought: the mystery of shame and what is “shameful” to reason. 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.
The nature of his instruction was haphazard, however. For instance, his first teacher ran the bizarre experiment of teaching him Latin without grammar, and it is to this that Hamann would later attribute the unsystematic nature of his own reading and writing. Even so, he managed to become a remarkably good translator of classical texts – so good, in fact, that his second teacher regarded him as a Greek and Latin prodigy. His progress in languages was countered, however, by setbacks in such basic studies as history, geography, and writing, similarly contributing, he suggests, to a difficulty organizing and expressing his thoughts that he never entirely overcame.