By John R. Betz(auth.), Catherine Pickstock, John Milbank, Graham Ward(eds.)
After Enlightenment: Hamann as Post-Secular Visionary is a complete creation to the existence and works of eighteenth-century German thinker, J. G. Hamann, the founder of what has become referred to as Radical Orthodoxy.
- Provides a long-overdue, finished creation to Haman's interesting existence and arguable 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 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 issues, 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 highly post-modern, post-secular theology and, as such, in its place 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 buddy Moses Mendelssohn
- Explores Hamann's position because the visionary founding father of a 'metacritical' stream that notably 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 existence 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 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 starting place 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 fashionable Secular kingdom (pages 258–290):
Chapter thirteen existence and Writings 1785–1788 (pages 291–311):
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Extra info for After Enlightenment: The Post-Secular Vision of J. G. Hamann
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.
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.
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. O’Flaherty, Unity and Language: A Study in the Philosophy of Johann Georg Hamann (Chapel Hill: University of North Carolina Press, 1952), Hamann’s Socratic Memorabilia: A Translation and Commentary (Baltimore: Johns Hopkins University Press, 1967), Johann Georg Hamann (Boston: Twayne, 1979), to this day, the best brief introduction to Hamann’s thought, and , The Quarrel of Reason with Itself: Essays on Hamann, Michaelis, Lessing, Nietzsche (Columbia, SC: Camden House, 1988).