By Lisa Marie Anderson
Recent years have witnessed a resurgence of scholarly curiosity within the paintings of Johann Georg Hamann (1730–1788), throughout disciplines. New translations of labor through and approximately Hamann are showing, as are a couple of books and articles on Hamann’s aesthetics, theories of language and sexuality, and precise position in Enlightenment and counter-Enlightenment thought.
Edited via Lisa Marie Anderson, Hamann and the Tradition gathers established and rising students to check the total variety of Hamann’s impact—be it on German Romanticism or at the very perform of theology. Of specific curiosity to these now not acquainted with Hamann could be a bankruptcy dedicated to examining—or on occasion, placing—Hamann in discussion with different vital thinkers, akin to Socrates, David Hume, Friedrich Nietzsche, Martin Buber, Franz Rosenzweig, and Ludwig Wittgenstein.
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Extra info for Hamann and the Tradition
Indeed, it seems that as the years passed Kierkegaard increasingly came to adopt a sterner and more negative opinion 25 R EADI N G “S I BY LLI NE LE AV E S ” of Hamann’s humor, presuming even to discern a “noble pride” behind the “folly” of his witness: The ignorance of the Christian (this purely Socratic view, as in Hamann, for example) is, of course, also humorous, for what is its basis but a forcing of oneself down in this way to the lowest position and looking up (that is, down) at the ordinary view, yet in such a way that behind this self-degrading there lies a high degree of self-elevating (the humility of the Christian which in its polemical form against the world increases his own wretchedness, while on the other hand in its normative form it involves a noble pride (the least in the kingdom is greater than John the Baptist) or in its abnormality a haughty isolation from the course of ordinary events (the historical nexus).
See Friedrich Heinrich Jacobi, Von den Göttlichen Dingen und ihrer Offenbarung (Leipzig: Gerhard Fleischer dem Jüngern, 1811), 70, 97–100. 40. See SW I/8:19–136. 41. SW I/8:71. Schelling would seem to be drawing upon Hamann in support of his own speculative doctrine that God the Father, the first potency (=A1), in Schelling’s terminology, condescends to make himself the ground of the creature, which exists, in turn, for the sake of the second potency of the Son (=A2). 42. Georg Wilhelm Friedrich Hegel, “Hamanns Schriften,” in Werke, ed.
R. Grumach (Weimar: H. Böhlaus Nachfolger, 1982), 109. ” See Italienische Reise (from Naples, March 5, 1787) (Weimar: Hermann Böhlau, 1890), 1:31. 2. : Harvard University Press, 1987), 37–43. 3. Søren Kierkegaard, Søren Kierkegaard’s Journals and Papers, ed. and trans. Howard V. Hong and Edna H. Hong (Bloomington: Indiana University Press, 1967–78), 2:1681, 2:1543. Hereafter cited in the text as JP by volume. 4. Søren Kierkegaard, The Concept of Anxiety: Kierkegaard’s Writings, VIII, ed. and trans.