By John R. Betz(auth.), Catherine Pickstock, John Milbank, Graham Ward(eds.)
After Enlightenment: Hamann as Post-Secular Visionary is a complete advent to the existence 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 arguable 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 titanic 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 various subject matters, 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 along with his buddy Moses Mendelssohn
- Explores Hamann's position because the visionary founding father of a 'metacritical' move that greatly calls into query the elemental ideas of contemporary 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 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 historical past (pages 63–87):
Chapter four existence 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 beginning 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 lifestyles and Writings 1785–1788 (pages 291–311):
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Extra resources for After Enlightenment: The Post-Secular Vision of J. G. Hamann
Specifically, Hamann calls attention to what the Aufklärer virtually ignored, namely, the historical contingencies of tradition and the “impurities” of language and metaphor pervading all putatively “pure” thought. And in this respect, I argue, postmodern “deconstruction” is but a continuation of the kind of metacriticism Hamann introduced two centuries before – with this all-important difference, that Hamann’s deconstructive metacriticism has a teleological point. As a humbling of autonomous reason and all proud systems of thought (in the sense of 2 Cor.
But he should worry about me as little as I about him. I grant him his business; and he should grant me my leisure …50 HAMANN’S RELATIONSHIP WITH KANT That Hamann’s falling out with Berens was not the end of their friendship is clear from the fact that in June Berens no sooner returned to Riga from Petersburg than he set out for Königsberg to check on him. 51 And in his noble attempt to “save” his friend he recruited none other than the distinguished professor, Immanuel Kant. 52 Indeed, it seems that Kant was the ace in the hole in his plan to bring Hamann back to his senses, to curb his unfortunate “enthusiasm,” and to re-employ him in the service of the Enlightenment.
339 (N II, p. 37). 29 LS, p. 339 (N II, pp. ). 30 It was here, with no money, a £300 debt, and failing health that he began an intensive reading of the Bible. As he puts it, I wanted to seclude myself in this house, and sought to comfort myself with nothing but all my books, quite a few of which I had not yet not read or at least read without much consideration or putting them to proper use. 31 Having finally found one to his liking (most likely the Oxford Bible of 1755), he began his reading on March 13, but to no great effect.