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 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 Haman’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 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 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 incredibly 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 contemporary Jewish-Christian discussion, in view of debates along with his good friend Moses Mendelssohn
  • Explores Hamann’s position because the visionary founding father of a ‘metacritical’ stream that notably calls into query the elemental rules of contemporary secular cause, and therefore reprises the controversy among these protecting Hamann’s perspectives and people labeling him the bГЄte noir of the Enlightenment

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

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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.

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