By John R. Betz(auth.), Catherine Pickstock, John Milbank, Graham Ward(eds.)

After Enlightenment: Hamann as Post-Secular Visionary is a entire advent to the existence and works of eighteenth-century German thinker, J. G. Hamann, the founder of what has turn out to be referred to as Radical Orthodoxy.

  • Provides a long-overdue, finished creation to Haman's attention-grabbing 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 significant 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 themes, 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, as a substitute 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 together with his good friend Moses Mendelssohn
  • Explores Hamann's function because the visionary founding father of a 'metacritical' flow that greatly calls into query the elemental ideas of recent secular cause, and hence reprises the controversy 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 existence 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 foundation 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 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 country (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

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Schelling2 The inscription on a tile stove in Kold’s Tavern in Fredensborg applies to Hamann: allicit atque terret. 4 His father, Johann Christoph Hamann, hailed from Lausitz and was a beloved bather-surgeon in the old city; his mother, Maria Magdalena Nuppenau, was a pious woman of poor health from Lübeck. The elder of two sons, Hamann was named after his paternal uncle, Johann Georg (1697–1733), who was an author of some repute, having produced a poetry lexicon, which was reprinted as late as 1765, a sequel to a popular Baroque novel, and a collection of hymns, some of which were set to music by Georg Philipp Telemann and, in one case, by Georg Friedrich Händel.

Chapter 8, for example, treats the mystery of marriage, following Paul, as a protological prefiguration of the cosmological-eschatological mystery of Christ and his Church. It also treats a mystery of surprising importance to Hamann’s thought: the mystery of shame and what is “shameful” to reason. The works treated in Chapter 9, including the mysteriously titled Konxompax, are more directly concerned with history, as Hamann responds, on the one hand, to a revival of interest in pagan religion and, on the other hand, to the popularity of Freemasonry among his contemporaries – most notably, Johann August Starck and Gotthold Ephraim Lessing.

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. Radical Orthodoxy, p. 23: “it is not … that Hamann might have been, instead of Schleiermacher, the pivotal figure for the nineteenth century, or that Hamann and Jacobi are neglected because they sadly had little influence. ” See also Frederick Beiser, The Fate of Reason: German Philosophy from Kant to Fichte (Cambridge, MA: Harvard University Press, 1987), pp.

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