After Enlightenment: Hamann as Post-Secular Visionary by By (author) John R. Betz PDF

By By (author) John R. Betz

ISBN-10: 1405162465

ISBN-13: 9781405162463

After Enlightenment: The Post-Secular imaginative and prescient of J. G. Hamann is a accomplished advent to the lifestyles and works of 18th-century German thinker, J. G. Hamann, the founder of what has emerge as referred to as Radical Orthodoxy.

  • Provides a long-overdue, finished creation to Haman’s attention-grabbing 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 huge 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 more than a few 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 noticeably 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’ circulate that extensively calls into query the fundamental rules of contemporary secular cause, and hence reprises the controversy among these protecting Hamann’s perspectives and people labeling him the bГЄte noir of the Enlightenment

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322. For Hamann’s contributions to Daphne, see N IV, pp. 15ff. 13 See NB, p. 43; JGH, p. 20. For further treatment of Hamann’s contribution to Daphne, see Bernhard Gajek, “Hamanns Anfänge,” Eckart 29 (1960), pp. 113–18. See also Wolfgang-Dieter Baur, “Johann Georg Hamann als Religionspublizist,” Neue Zeitschrift für systematische Theologie, 31 (1989), pp. 141–64. 14 NB, p. 43. 15 For Hamann’s study of Descartes, see N IV, pp. 221ff. 16 For Hamann’s translations of Rapin and Shaftesbury, see N IV, pp.

86 But neither, as we have seen, is he simply a literary critic, or a philosopher, or a humorist, being uniquely all of these at once. Thus, defying strict classification, he has come to escape the attention of most disciplines, including theology. For those theologians who have studied him, however, like Hans Urs von Balthasar, who dedicates a full chapter to Hamann (the only Protestant) in his theological aesthetics, The Glory of the Lord, this must be considered unfortunate. ”89 While one could certainly debate the extent of Hamann’s actual historical influence, especially upon post-Kantian philosophy,90 it is doubtless true that his influence upon modern theology, excepting certain Lutheran circles, has been negligible.

33–52. Hamanns Schriften, 7 vols. (Berlin: Reimer, 1821–7). The eighth and final volume, edited by G. A. Wiener, containing an appendix and concordance, did not appear until 1842. 66 Hegel, “Hamanns Schriften,” pp. 275–352. For a treatment of Hegel’s review, see Stephen N. Dunning, The Tongues of Men: Hegel and Hamann on Religious Language and History (Missoula, MT: Scholars Press, 1979), especially pp. 103–36. 67 See John R. Betz, “Hamann before Kierkegaard: a systematic theological oversight,” Pro Ecclesia 16 (Summer 2007), pp.

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After Enlightenment: Hamann as Post-Secular Visionary by By (author) John R. Betz


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