By John R. Betz(auth.), Catherine Pickstock, John Milbank, Graham Ward(eds.)
After Enlightenment: Hamann as Post-Secular Visionary is a finished advent to the lifestyles and works of eighteenth-century German thinker, J. G. Hamann, the founder of what has become often called Radical Orthodoxy.
- Provides a long-overdue, complete creation to Haman's attention-grabbing lifestyles and debatable works, together with his position as a chum and critic of Kant and a few of the main popular German intellectuals of the age
- Features titanic new translations of crucial 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 a number of 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 exceedingly post-modern, post-secular theology and, as such, instead 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 good friend Moses Mendelssohn
- Explores Hamann's position because the visionary founding father of a 'metacritical' circulate that considerably calls into query the fundamental ideas of recent secular cause, and therefore reprises the talk 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 heritage (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 production (pages 113–140):
Chapter 6 Correcting a Disciple: Hamann and Herder at the foundation of Language (pages 141–164):
Chapter 7 existence 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 existence 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
See LS, pp. 434f. (N II, pp. ). ZH, p. 306. Ibid. ZH, p. 307. ”48 And so he says, “My vocation is neither to be a businessman, nor a civil servant, nor a man of the world. … Reading the Bible and praying are the work of a Christian …”49 But if Hamann’s relationship with Berens had soured, it was not broken, as each amicably continued his efforts to convert the other. As Hamann puts it to Lindner, I do not recognize the vehement tone that you detect in our friend’s letters. I see everything as an effect of his friendship, and this itself I see as a gift as well as a test from God.
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).
115. 87 Hans Urs von Balthasar, The Glory of the Lord: A Theological Aesthetics, vol. 1: Seeing the Form (San Francisco: Ignatius, 1982), p. 80 (revised translation). , p. 81. 89 von Balthasar, The Glory of the Lord, (San Francisco: Ignatius, 1985), vol. 3, p. 277. 90 Following Frederick Beiser and John Milbank, I would argue that his influence on the history of philosophy, while obscurely mediated, was, in fact, profound. See John Milbank, “The theological critique of philosophy in Hamann and Jacobi,” in Milbank et al.