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

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

ISBN-10: 1405162465

ISBN-13: 9781405162463

ISBN-10: 1444304577

ISBN-13: 9781444304572

After Enlightenment: Hamann as Post-Secular Visionary is a finished creation to the lifestyles and works of eighteenth-century German thinker, J. G. Hamann, the founder of what has grow to be often called Radical Orthodoxy.

  • Provides a long-overdue, complete advent to Haman's attention-grabbing existence and debatable works, together with his function as a pal and critic of Kant and a few of the main well known German intellectuals of the age
  • Features mammoth 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 more than a few 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, instead 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' flow that considerably calls into query the fundamental ideas of recent secular cause, and therefore reprises the talk among these protecting Hamann's perspectives and people labeling him the bete noir of the Enlightenment

Chapter 1 lifestyles 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 heritage (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 foundation 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 country (pages 258–290):
Chapter thirteen lifestyles and Writings 1785–1788 (pages 291–311):

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

Sample text

Ibid. LS, p. 343 (N II, pp. ). NB, p. 76. N II, p. 198; NB, p. 78. indd 32 7/22/2008 2:06:08 PM LIFE AND WRITINGS 1730–1788 33 human heart. … Now I live in the world with pleasure and with a light heart, and know that godliness holds promise for this life and the life to come, and that it is useful for all things (1 Tim. 4: 8). ” Presumably, Hamann had shared with Berens some of the details of his conversion in London, knowing very well his friend’s antipathy toward all forms of “enthusiasm”; possibly he also communicated his waning interest in a commercial vocation.

What is even more remarkable is that all of them – Herder, Jacobi, Goethe, Schelling, Hegel, and Kierkegaard – in one way or another made claims to being Hamann’s heir or definitive interpreter, as though their literary, philosophical, or spiritual credentials somehow depended upon it. Such is the obscure but powerful influence, which is more felt than seen – like a black hole operating behind or between the familiar stars – that shows him ex negativo to be one of the dark, mysterious centers of gravity of the intellectual life of his age.

Give me your heart! – Here it is my God! You demanded it, as blind, hard, rocky, misguided, and stubborn as it was. Purify it, create it anew, and let it become the workshop of your good Spirit. It deceived me so many times when it was in my own hands that I no longer wish to recognize it as my own. 36 In short, he says that God poured him “from one vessel into another” (cf. Matt. ”40 Indeed, what is so interesting about Hamann’s conversion is that, rather than leading to a pietistic withdrawal from the world, it led precisely to a more intensive engagement with it.

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After Enlightenment: The Post-Secular Vision of J. G. Hamann by John R. Betz(auth.), Catherine Pickstock, John Milbank, Graham Ward(eds.)

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