By By (author) John R. Betz
After Enlightenment: The Post-Secular imaginative and prescient of J. G. Hamann is a finished advent to the lifestyles 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, entire advent to HamanвЂ™s interesting lifestyles and debatable works, together with his function as a chum and critic of Kant and a few of the main well known German intellectuals of the age
- Features tremendous 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 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 fatherвЂ™ of a enormously post-modern, post-secular theology and, as such, in its place to the вЂpostmodern triumvirateвЂ™ of Nietzsche, Heidegger, and Derrida
- Considers HamannвЂ™s paintings as a touchtone of recent Jewish-Christian discussion, in view of debates along with his good friend Moses Mendelssohn
- Explores HamannвЂ™s function because the visionary founding father of a вЂmetacriticalвЂ™ stream that notably calls into query the fundamental rules of contemporary secular cause, and hence reprises the talk among these protecting HamannвЂ™s perspectives and people labeling him the bГЄte noir of the Enlightenment
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Additional info for After Enlightenment: Hamann as Post-Secular Visionary
16 For Hamann’s translations of Rapin and Shaftesbury, see N IV, pp. 45–91. See also Nadler’s textual notes, pp. , 473f. indd 27 7/22/2008 2:06:07 PM 28 PART I: THE MAKING OF A CHRISTIAN SOCRATES history of philosophy and the Church Fathers. 18 The influence of Shaftesbury, on the other hand, was (if not initially, then ultimately) negative, inasmuch as he represented the very deism that Hamann would spend his life combating. Indeed, Shaftesbury is typically mentioned in Hamann’s works in connection with Voltaire, Diderot, and Bolingbroke as an enemy of faith and revelation.
84 78 See, for example, N I, p. 319: “Has Jesus ceased being the king of the Jews. Has the inscription on his cross been changed? ” 79 N III, pp. 356f. 80 N III, p. 218. 81 Among the works in English, see Walter Lowrie, Johann Georg Hamann: An Existentialist (Princeton, NJ: Princeton Theological Seminary Press, 1950); Ronald Gregor Smith, Johann Georg Hamann: A Study in Christian Existence, With Selections from his Writings (London: Collins, 1960); W. M. Alexander, Johann Georg Hamann: Philosophy and Faith (The Hague: Martinus Nijhoff, 1966); James C.
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.
After Enlightenment: Hamann as Post-Secular Visionary by By (author) John R. Betz
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