By By (author) John R. Betz
After Enlightenment: The Post-Secular imaginative and prescient of J. G. Hamann is a finished creation to the existence and works of 18th-century German thinker, J. G. Hamann, the founder of what has grow to be referred to as Radical Orthodoxy.
- Provides a long-overdue, accomplished advent to HamanвЂ™s attention-grabbing lifestyles and debatable 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 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 a number of 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 pretty 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 contemporary Jewish-Christian discussion, in view of debates along with his good friend Moses Mendelssohn
- Explores HamannвЂ™s position because the visionary founding father of a вЂmetacriticalвЂ™ flow that appreciably calls into query the elemental rules of recent secular cause, and therefore reprises the controversy 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
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.
59f. 19 N IV, pp. 474f. 20 Before Voltaire, Radicati was one of Europe’s most hostile opponents of traditional Judaism and Christianity. In 1726, under suspicion by the Inquisition, he took refuge in England, where he became friends with Anthony Collins and Matthew Tindal, two of the most outspoken English deists. In 1733, after a brief imprisonment, he fled to Paris and then to Holland, where he died, apparently after recanting. The work under discussion was published in London in French in 1737.
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. Thus, having completed the London Writings in only a few months, and with no further reason to stay in England, Hamann set sail for Riga on June 27, 1758, fittingly enough, aboard a warship. HAMANN’S FALLING OUT WITH BERENS Upon returning, in spite of the failure of his mission, Hamann received a warm welcome from the Berens family; it was understood that the mission’s failure was not his fault.