By By (author) John R. Betz
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 HamanвЂ™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 HamannвЂ™s writings, a few of that have by no means been translated into English
- Examines HamannвЂ™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 fatherвЂ™ of a noticeably post-modern, post-secular theology and, as such, as a substitute 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 buddy Moses Mendelssohn
- Explores HamannвЂ™s position because the visionary founding father of a вЂmetacriticalвЂ™ circulate that extensively calls into query the fundamental rules of contemporary secular cause, and hence reprises the controversy among these protecting HamannвЂ™s perspectives and people labeling him the bГЄte noir of the Enlightenment
Read Online or Download After Enlightenment: Hamann as Post-Secular Visionary PDF
Similar religion books
This crucial contribution to the sociology of faith offers an research that clarifies the usually ironic interplay among faith and society. Berger is famous for his concise and lucid type.
The Acts of Peter, one of many Apocryphal Acts of the Apostles that aspect the exploits of the most important figures of early Christianity, offers a special window into the formation of early Christian narrative. just like the Gospels, the Acts of Peter constructed from disparate oral and written narrative from the 1st century.
Un recorrido riguroso y sin concesiones a lo largo de l. a. historia de los angeles ethical sexual católica, una historia presidida por varones célibes, que no pueden ocultar su animadversión por el placer, los angeles sexualidad y las mujeres, y que han conseguido imponer su pesimismo sexual.
- Dionysos in Classical Athens: An Understanding Through Images (Religions in the Graeco-Roman World)
- Grégoire de Nysse : Discours catéchétique
- The Nag Hammadi Scriptures: The Revised and Updated Translation of Sacred Gnostic Texts Complete in One Volume
- Newness in Old Testament Prophecy: An Intertextual Study (Oudtestamentische Studiën/Old Testament Studies)
- Patmos in the Reception: History of the Apocalypse (Oxford Theology and Religion Monographs)
- The Buddhist Dead: Practices, Discourses, Representations
Extra info for After Enlightenment: Hamann as Post-Secular Visionary
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.
After Enlightenment: Hamann as Post-Secular Visionary by By (author) John R. Betz