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Journal articles on the topic 'Hamann'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Brose, Thomas. "Johann Georg Hamanns Sokratische Denkwürdigkeiten: Eine Auseinandersetzung mit dem Rationalismus der Aufklärung." Roczniki Humanistyczne 69, no. 5 (June 16, 2021): 33–46. http://dx.doi.org/10.18290/rh21695-2.

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Sokratische Denkwürdigkeiten Johanna Georga Hamanna. Polemika z oświeceniowym racjonalizmem Londyn, 1758 r. – to punkt zwrotny w biografii Johanna Georga Hamanna (1730-1788). To, co się wtedy wydarzyło w stolicy Anglii, ma znaczenie nie tylko dla jego królewieckiego adwersarza Immanuela Kanta. Londyńskie nawrócenie Hamanna czynni go krytykiem „oświeceniowej filozofii religii”. Jego Gedanken über meinen Lebenslauf należy wymienić w jednym szeregu z Confessiones św. Augustyna. Hamann zasługuje na szczególną uwagę w kontekście dyskursu „powrotu do religii” i „nowego ateizmu”. Wykonana przez niego około 1750 r. prekursorska analiza zinstytucjonalizowanej władzy „publiczności” ma wyjątkowe znaczenie, ponieważ podejmuje on próbę łączenia chrześcijańskiego przesłania z nowym rozumieniem rzeczywistości, stając się tym samym inspiracją dla Sørena Kierkegaarda. W osiemnastowiecznych debatach Hamann bronił egzystencji jednostki przed atakiem anonimowych sił. Z punktu widzenia historii duchowości godne odnotowania jest również to, że filozof odniósł się do Hume’owskiej krytyki metafizyki. London 1758: das ist der Dreh- und Angelpunkt in Johann Georg Hamanns (1730-1788) Biografie. Was sich in der englischen Hauptstadt ereignet, besitzt nicht bloß für Immanuel Kant, seinen Königberger Mitbürger und Antipoden, Bedeutung. Hamanns Londoner Bekehrung macht ihn zum Kritiker der „Religionsphilosophie der Aufklärung“. Seine Gedanken über meinen Lebenslauf sind in einem Atemzug mit Augustinus’ Confessiones zu nennen. Hamann verdient im Diskurs um die „Wiederkehr der Religion“ sowie um einen „Neuen Atheismus“ geschärfte Aufmerksamkeit. Seine Analyse der sich um 1750 institutionalisierenden Macht von „Öffentlichkeit“ besitzt wegweisende Bedeutung. Denn er versucht, die christliche Botschaft in einem neuen Verständnis von Wirklichkeit zur Sprache zu bringen; er wird damit zum Anreger Søren Kierkegaards. Es ist die Existenz des Einzelnen, die Hamann gegenüber der Vereinnahmung durch anonyme Mächte („Man“) in den Debatten des 18. Jahrhunderts verteidigt. Dass sich der Glaubens-Denker dabei auf die Metaphysik-Kritik David Humes bezieht, erweist sich als geistesgeschichtlich folgenreich.

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2

Jamieson, Daryl. "Judith Hamann - Judith Hamann, days collapse. Another Timbre, at165." Tempo 75, no. 297 (June 28, 2021): 90–91. http://dx.doi.org/10.1017/s0040298221000103.

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3

Dae Kweon Kim. "Hamann und Sexualität." Koreanische Zeitschrift für Germanistik 54, no. 2 (June 2013): 25–44. http://dx.doi.org/10.31064/kogerm.2013.54.2.25.

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4

Giesbers, Tom. "Pierre Klossowski’s Hamann." Idealistic Studies 47, no. 1 (2017): 141–54. http://dx.doi.org/10.5840/idstudies2018112680.

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5

Agostinho, Maria Deiviane. "Johann Georg Hamann e Søren Aabye Kierkegaard: Discurso e Reconciliação." Ítaca, no. 32 (September 23, 2019): 5–22. http://dx.doi.org/10.59488/itaca.v0i32.16563.

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Para Hamann, é impossível separar razão e linguagem. A linguagem é uma realidade histórica. Kierkegaard usa essa ideia de linguagem em seu trabalho para questionar a validade do dualismo entre apropriação e inadequação. Kierkegaard se interessa pelo cultivo de uma forma escrita (skriftlig Form) que excede o formalismo da filosofia alemã e de um discurso (Tale) construído através da metacrítica de Hamann. Portanto, o presente trabalho analisa a relação entre Hamann e Kierkegaard sob a noção da formação do discurso.

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6

Rebelles del valle, Santiago. "La relación entre el 3er conde de Shaftesbury y Johann Georg Hamann. A propósito de Sócrates y el humor." Ideas y Valores 71 (February 5, 2023): 203–24. http://dx.doi.org/10.15446/ideasyvalores.v71n9supl.106752.

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Existe una línea temática moderna que vincula el trabajo sobre las fuentes clásicas del 3er conde de Shaftesbury con el mosaico filosófico que más tarde desarrollará Johann Georg Hamann: se trata del “proyecto socrático”, que aparece en el primero bajo la idea de unas Chartae socraticae y será motivación para que Hamann recoja el testigo en sus Memorabilia socratica. Se rastrea las raíces shaftesburianas del Sócrates de Hamann –surgidas de su lectura y traducción de juventud: Sensus communis y Carta sobre el entusiasmo– para delimitar.

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7

Koesterke, L., and W. R. Hamann. "Quantitative spectral analyses of CSPNs of early [WC]-type." Symposium - International Astronomical Union 180 (1997): 114–15. http://dx.doi.org/10.1017/s0074180900130013.

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Among the Central Stars of Planetary Nebulae (CSPN) there are several stars which show Wolf-Rayet-type spectra resembling those of Pop. I Wolf-Rayet (WR) stars of the carbon sequence (WC). Due to progress in computer technology and new solution techniques it became possible ten years ago to calculate models which account for the very complex physical conditions in Wolf-Rayet atmospheres (Hillier 1989, Hamann et al. 1992). These models have been successfully applied to the vast majority of Pop. IWR stars in the Galaxy and the Magellanic Clouds (Hamann et al. 1995) and, in the last three years, to an increasing sample of CSPNs of [WC] type (Koesterke & Hamann 1996, Leuenhagen & Hamann 1996, Leuenhagen this meeting). Here we present the analyses of ten CSPNs of early [WC] type, i.e. from [WC 2] to [WC 4].

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8

Stöhr, Alexander. "Hanjo Hamann: Evidenzbasierte Jurisprudenz." Archiv für die civilistische Praxis 217, no. 1 (2017): 144. http://dx.doi.org/10.1628/000389917x14869821765826.

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9

Redmond, M. "The Hamann–Hume Connection." Religious Studies 23, no. 1 (March 1987): 95–107. http://dx.doi.org/10.1017/s0034412500018564.

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It is well known that the eighteenth century Scottish philosopher and sceptic David Hume was a severe critic of religious belief, but what may not be so familiar, and has been brought to our attention in recent years by Isaiah Berlin, is that some religious believers have found in Hume's sceptical arguments a source of nurture for their religious faith. In particular, Berlin singles out the example of Hume's contemporary, Johann Georg Hamann (17388), a devout but unconventional believer as well as one of the leaders of the German Counter-Enlightenment. Hamann's primary claim to fame, however, rests upon his influence upon the Danish theologian, Soren Kierkegaard. Although Kierkegaard never met Hamann, he was familiar with his writings, and calls Hamann ‘his only teacher.’ Kierkegaard's vast influence on modern Christianity, especially Protestantism, is, of course, a commonplace. What, though, is often overlooked, and Berlin calls our attention to, is that this man who influenced Kierkegaard was himself deeply influenced by Hume. The student of religion, as well as the philosopher, cannot help but be struck by this historical connection between Hume and believers such as Johann Hamann and thus, ultimately, between David Hume and modern Protestantism.

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10

Schmutz, W. "Quantitative Spectroscopy of Wolf-Rayet Stars." International Astronomical Union Colloquium 108 (1988): 133–40. http://dx.doi.org/10.1017/s0252921100093611.

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Advances in theoretical modeling of rapidly expanding atmospheres in the past few years made it possible to determine the stellar parameters of the Wolf-Rayet stars. This progress is mainly due to the improvement of the models with respect to their spatial extension: The new generation of models treat spherically-symmetric expanding atmospheres, i.e. the models are one-dimensional. Older models describe the wind by only one representative point. The older models are in fact ‘core-halo’ approximations. They have been introduced by Castor and van Blerkom (1970), and were extensively employed in the past (cf. e.g. Willis and Wilson, 1978; Smith and Willis, 1982). First results from new one-dimensional model calculations are published by Hillier (1984), Schmutz (1984), Hamann (1985), Hillier (1986), and Schmutz et al. (1987a); more detailed results are presented by Schmutz and Hamann (1986), Hamann and Schmutz (1987), Hillier (1987a,b), Wessolowski et al. (1987), Hillier (1987c) and Hamann et al. (1987). These results demonstrate that the step from zero- to one-dimensional calculations is essential. The important point is that the complicated interrelation between NLTE-level populations and radiation field is treated adequately (Schmutz and Hamann, 1986; Hillier, 1987). For this interrelation it is crucial to model consistently not only the line-formation region, but also the layers where the continuum is emitted. In fact, it is the core-halo approximation that causes the one-point models to fail in certain aspects.

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11

Christensen, Bent. "Fra Hamann til Fasc. 209.10. Om Grundtvigs forhold til Johann Georg Hamann og dennes samtidige." Grundtvig-Studier 63, no. 1 (January 1, 2012): 14–32. http://dx.doi.org/10.7146/grs.v63i1.16589.

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Fra Hamann til Fasc. 209.10. Om Grundtvigs forhold til Johann Georg Hamann og dennes samtidige[From Hamann to Fascicle 209.10. On Grundtvig's relation to Johann Georg Hamann and his contemporaries]By Bent ChristensenThe German critic and Enlightenment philosopher Johann Georg Hamann (1730-88) can be seen as a German forerunner of Grundtvig who according to a few places in his Verdenskrøniken (World Chronicle), 1817, has known about his writings and perhaps felt a spiritual kinship to him. By all accounts, the only other mention of him at all by Grundtvig occurs in a brief and somewhat enigmatic manuscript entitled “Synchronismer” (synchronisms) (The Grundtvig Archive, Fascicle 209 nr 10). It lists names of 24 German authors supplied with dates marking periods in their careers between the years 1741 and 1781 and has been regarded as a preliminary study for the World Chronicle 1817. But it can also be seen as a view of these authors from a specific “synchronistic” angle, resulting in a particular profile of these 40 years. The list also reflects Grundtvig’s detailed knowledge of German literary history.After a presentation of Hamann, Grundtvig’s evaluation of him in the World Chronicle of 1817 is quoted and commented upon, followed by a an examination of the manuscript list author by author, inclusive of references to treatments in the World Chronicle.The list begins with “Rabener 1741-57” and finishes with “Bürger 1769- 78”; the latest year brought up, however, is “1781” (under the names of Kant and Hamann). In his World Chronicle, Grundtvig states that the period he wants to depict, covers the reign of the Prussian king Frederick the Great (1740-86). The list corresponds almost exactly to this ambition. Hamann’s first year, 1759, is the year in which Sokratische Denkwürdigkeiten appeared, his first work addressing a general public. Hamann’s last year, 1781, indicates that he at that time started to write a critical review of Kant’s Kritik der reinen Vernunft, having read the proofs of it, as a personal friend of the philosopher, before its publication that same year. At first, however, Hamann did not print his text but only communicated it to Herder in a personal letter. The Metakritik über den Purismum der Vernunft was finished in 1784 but not published until 1800. When Kant in his work asks for a foundation of cognition prior to and independent of experience, Hamann accuses him of aiming at constituting a new kind of metaphysics. Two later works published by Hamann (1784 and 1786) are of a retrospective and summary nature.Concerning the other authors listed, the “first year” in most cases presents the very first step in their literary careers, and the “last year” marks the ending of their initial period. This applies, for example, to Rabener’s “last year”, 1757, when his satires had started already to appear in book form. In Lessing’s case, 1761 is the year in which he accepted a position as secretary for the governor of Breslau. Wieland was appointed town clerk in Biberach in 1760, but in the World Chronicle Grundtvig emphasizes the importance of his Shakespeare translations which did not begin to appear until 1762, though it is likely that Wieland had been encouraged to take up this project as early as 1759. Herder’s “last year” is 1767, the date of publication featured on the title page of Fragmente über die neuere deutsche Literatur—a date often considered to be the prime year of the “Sturm und Drang” (“Storm and Stress”) movement. Goethe’s “last year” is 1774 due to the publication of his best-seller novel Die Leiden des jungen Werthers.In several cases the often paired dates of Grundtvig’s list differ from those found in ordinary histories of literature as well as in the World Chronicle of 1817. A closer study of them—and a study of Grundtvig as compared to Hamann—might cause important contributions to Grundtvig research and to the study of German intellectual and literary history.

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12

Silva, Carlos Campelo da. "A ortodoxia do “grande infiel”: ou sobre o uso do ceticismo Humeano por Kierkegaard e Hamann." Revista Ética e Filosofia Política 2, no. 22 (July 4, 2020): 94–114. http://dx.doi.org/10.34019/2448-2137.2019.31111.

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Este trabalho tem como objetivo analisar a apropriação que Hamann e Kierkegaard fazem de alguns aspectos do ceticismo desenvolvido por Hume. Em 1744, David Hume (1711-1776), até então, autor do Tratado da Natureza Humana (1739) e dos Ensaios Morais e Políticos (1741) é rejeitado para o cargo de professor da cadeira de Ética da Universidade de Edimburgo, sob a alegação de que ele era um “notório infiel”. Desse modo, parece estranho pensar que Hamann que tão energicamente combateu a ilustração, sendo um defensor implacável de um cristianismo baseado somente na fé, tenha algo a ver com o ceticismo de Hume. Do mesmo modo, que não parece crível pensar que o autor de Escola do Cristianismo (1850), Obras do Amor (1847) e Discursos edificantes possa de alguma forma estar relacionado com este “notório infiel”. Entretanto, as afirmações de Hume de que: “[...] a religião cristã não só foi inicialmente acompanhada de milagres, como até hoje não é possível que uma pessoa razoável lhe dê crédito sem milagre [...]”, bem como a afirmativa de Hume, segundo a qual ser um cético filosófico é o primeiro e mais importante passo no sentido de se tornar um cristão verdadeiro, parecem ter provido as armas que Kierkegaard e Hamann tanto necessitavam para combater o racionalismo filosófico e teológico que se imiscuíam na religião e minavam a fé. Desse modo, essa comunicação pretende apontar as consequências do pensamento humeano para a concepção de um cristianismo cético desenvolvido por Hamann e Kierkegaard. Palavras-chave: Hume. Ceticismo. Hamann. Kierkegaard. Cristianismo.

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13

Streltsov, Alexey M. "Hegelian Hamann: Attempt at Reconstruction." Siberian Journal of Philosophy 18, no. 3 (February 25, 2021): 104–12. http://dx.doi.org/10.25205/2541-7517-2020-18-3-104-112.

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The present article deals with G. W. F. Hegel's review of J. G. Hamann's works, using «Socratic memorabilia», Hamann's debut piece, as a case in point. It is demostrated that along with penetrating analysis and delineation of the main trends of Hamann's thought Hegel views his teaching through the lens of his own philosophical system. This factor significantly affects his interpretation of select theses of Hamann. Reconstruction of Hamannian thought in Hegel’s review presupposes his treatment first and foremost as that of a chain in dialectical development of the German spirit.

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14

Terezakis, Katie. "Language and Immanence in Hamann." Graduate Faculty Philosophy Journal 27, no. 2 (2006): 25–50. http://dx.doi.org/10.5840/gfpj20062723.

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15

Warnke, Martin. "Handel zwischen Hamann und Panofsky." Marburger Jahrbuch für Kunstwissenschaft 22 (1989): 251. http://dx.doi.org/10.2307/1348643.

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16

Hamann, Johannes, Stefan Leucht, and Werner Kissling. "Dr. Hamann and Colleagues Reply." Journal of Clinical Psychiatry 69, no. 2 (February 15, 2008): 326–27. http://dx.doi.org/10.4088/jcp.v69n0221c.

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17

Buckmiller, Thomas. "Speaking Personally—With Leah Hamann." American Journal of Distance Education 29, no. 4 (October 2, 2015): 297–301. http://dx.doi.org/10.1080/08923647.2015.1089744.

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18

HAMANN, JOHANNES, STEFAN LEUCHT, and WERNER KISSLING. "Dr. Hamann and Colleagues Reply." American Journal of Psychiatry 163, no. 5 (May 2006): 937. http://dx.doi.org/10.1176/ajp.2006.163.5.937a.

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19

Spurling, Thomas H., and David H. Solomon. "Sefton Davidson Hamann 1921 - 2009." Historical Records of Australian Science 20, no. 2 (2009): 255. http://dx.doi.org/10.1071/hr09019.

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Sefton Hamann was born in Christchurch, New Zealand, on 8 January 1921 and died in Melbourne on 12 January 2009. He had a distinguished career in Australia's CSIRO as a scientist, as Chief of the Divisions of Physical Chemistry (1960?1966) and Applied Chemistry (1966?1974) and as Chairman of the Applied Chemistry Laboratories Committee (1974?1978). He was internationally recognized for his lifelong contributions to the physico-chemical effects of pressure. He made a major contribution to the nation through his work on the polymer banknote.

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20

Suzuki, Kayoko, Akiko Yagami, Akiko Ito, Hiromi Kanto, and Kayoko Matsunaga. "Response to Hamann et al." Contact Dermatitis 81, no. 2 (May 15, 2019): 157. http://dx.doi.org/10.1111/cod.13291.

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21

Lee, Hoon J. "Hamann, Condescension, and Divine Hiddenness." Philosophy and Theology 34, no. 1 (2022): 49–55. http://dx.doi.org/10.5840/philtheol2022341/22.

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22

Funke, W. "Obituary professor Dr Karl Hamann." Progress in Organic Coatings 25, no. 4 (May 1995): 393–94. http://dx.doi.org/10.1016/0300-9440(95)90015-2.

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23

Streltsov, Alexey. "J. G. Hamann’s Conversion as the Key to His Work." Ideas and Ideals 15, no. 4-1 (December 25, 2023): 56–72. http://dx.doi.org/10.17212/2075-0862-2023-15.4.1-56-72.

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The article deals with the mechanism of the religious conversion of the 18th century Königsberg writer J.G. Hamann as well as the infl uence of this event on his subsequent literary activity characterized by an insightful critique of the Enlightenment project. In his autobiography not geared toward the public, this conversion has features of a typical Pietist conversion with its peculiar language as well as normative accents on feelings along with the lowered role of reason. His debut work “Socratic Memorabilia”, however, which was addressed to I. Kant and I.K. Berens, served as vindication of his new “Weltanschauung”, and enables one to interpret his conversion as a transition to a new conceptual scheme with its own distinct interpretation of texts, ideas, and events. Theological-philosophical foundations of Hamann’s conversion have greater signifi cance than its psychological aspects. Within this framework, the former life is then viewed from a different perspective. However, it is the text and the author behind the text (rather than internal feeling of the heart) that is primary to Hamann. This text presupposes subsequent authorship of Hamann himself. Thus, the London conversion experience of Hamann may not be reduced to ecstasy, elimination of cognitive and rational capacities, but rather viewed as “metanoia”, a change of thinking, way of life, and worldview. From this perspective it is more appropriate to view the ensuing philosophical career of Hamann as activity in a different framework rather than conceptualization of personal experience of conversion. While his efforts were directed at a variety of subjects (theology and philosophy of history, aesthetics, philosophy of language, correlation of faith and reason, critique of political basis of the Enlightenment), the very thrust of his thinking was governed by a conceptual scheme, which in turn also implied a different lifestyle (attitude to professional activity, family, and marriage), incongruent with the conventional notions of the time.

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24

Gilewski, Michał, Agnieszka Hamann, and Stanisław Iwaniszewski. "Introduction." Estudios Latinoamericanos 41 (February 8, 2022): 5–7. http://dx.doi.org/10.36447/estudios2021.v41.intro.

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25

Jahl, Christian. "In Memoriam Nikolaus Hamann (1953–2018)." Mitteilungen der Vereinigung Österreichischer Bibliothekarinnen und Bibliothekare 71, no. 2 (November 24, 2018): 381–82. http://dx.doi.org/10.31263/voebm.v71i2.2142.

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26

Terezakis, Katie. "Hamann and Nietzsche on the Word." Women in Philosophy Journal 2 (2002): 5–15. http://dx.doi.org/10.5840/wipj2002/200321.

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27

Keiler, Margreth, and Sven Fuchs. "Christine Embleton-Hamann zum 65. Geburtstag." Mitteilungen der Österreichischen Geographischen Gesellschaft 159 (2019): 413–15. http://dx.doi.org/10.1553/moegg159s413.

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28

Anonymous. "Bacon-Bercey Scholarship awarded to Hamann." Eos, Transactions American Geophysical Union 70, no. 42 (1989): 911. http://dx.doi.org/10.1029/89eo00326.

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29

Hernández Pérez, Abraham, Rayco Herrera, and Rayco Herrera. "Apuntes sobre nihilismo: de la Ilustración a la bomba atómica. Un estudio comparativo entre J. G. Hamann Y Günther Anders." Contrastes. Revista Internacional de Filosofía 25, no. 1 (June 4, 2020): 61–76. http://dx.doi.org/10.24310/contrastescontrastes.v25i1.7272.

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En este trabajo pretendemos comparar y poner en conexión la crítica de Hamann a la Ilustración y la crítica a la tecnología de Anders. La bomba atómica, entendida como paradigma tecnológico, se presenta como un punto de no retorno. Los orígenes de la lógica destructiva que la hace posible pueden ser rastreados hasta la Ilustración. En el periodo de las luces, Hamann aparece como un foco de resistencia frente a las sombras de un sistema que idealizó la racionalidad. A través de estos dos autores trazamos el recorrido del debate sobre el nihilismo desde su origen en la modernidad hasta el momento presente.

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30

Maciejewski, Marek. "Recenzja: Wiedeński okres w życiu Adolfa Hitlera w ujęciu Brigitte Hamann i Augusta Kubizka." Studia nad Autorytaryzmem i Totalitaryzmem 39, no. 3 (February 26, 2018): 69–82. http://dx.doi.org/10.19195/2300-7249.39.3.4.

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THE VIENNESE PERIOD IN ADOLF HITLER’S LIFE AS PRESENTED BY BRIGITTE HAMANN AND AUGUST KUBIZEKThe article discusses the literature and the findings concerning the relatively least explored questions concerning Adolf Hitler, namely those of his youth. As the author stresses, just over a decade ago Polish readers interested in the Hitler phenomenon knew much less than they do now. Thanks to several books recently published in Poland they have had a chance to considerably expand their knowledge. The present author points to two figures, Brigitte Hamann and August Kubizek, focusing on the similarities and differences in their approach to this period of Hitler’s life.

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31

Imbach, Ruedi. "Review of: Florian Hamann, Das Renaissanceabenteuer, Muslime zu bekehren. Ein philosophischer Feldzug, Wissenschaftliche Buchgesellschaft, Darmstadt 2021, 283 pp., ISBN: 9783534404599." Mediterranea. International Journal on the Transfer of Knowledge 7 (March 27, 2022): 575–81. http://dx.doi.org/10.21071/mijtk.v7i.13734.

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32

Rajavee, Holger. "The Magus of the North: Johann Georg Hamann’s Treatment of the Artistic Genius." Baltic Journal of Art History 21 (August 20, 2021): 7–30. http://dx.doi.org/10.12697/bjah.2021.21.01.

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In the 18th century, questions abound on the new branch of sciencethat is the discipline of aesthetics. In connection with this, first inFrance and England, then also in the German sphere of thought,artistic genius as the producer of an aesthetically valued artworkbecomes an object of interest. The term ‘genius’ enters Germanvernacular in the middle of the 18th century, when the scholarand philosopher Johann Georg Hamann commences his life work.Interpretations of the works of Hamann, an influential irrationalistor anti-rationalist of the Enlightenment era, are topical even today.At the time, the Enlightenment-inspired, nascent German geniustheory is greatly influenced by the French tradition. However,Hamann becomes a radical changer of the concept of genius. Duringhis sojourn in London (1757–1758), Hamann undergoes a religiousconversion, which subsequently becomes a catalyst for his entireworks and philosophy. Influenced by the British empiricist geniustradition, from his first writings (Socratic Memorabilia and Aestheticsin a Nutshell), Hamann enters into dispute with the spirit of theEnlightenment that dominates German aesthetics, represented byGottsched, Mendelssohn, Lessing, etc., remaining in oppositionthroughout his creative career. In his innovative literary works, richin metaphors, he proposes his own holistic idea of genius, whichcentres around an artistic genius with a God-given talent, whosecreativity is directly connected to his faith in God and the perfectnature he created. Hamann’s poetic artist, who creates his worksthrough divine sensation, is not limited by a single rule or law, noris he bound by the taste preferences of his audience. Hamann doesnot see artistic creation as a pleasurable artefact which enhancesnature by rational rules, which has to adhere to the limits of goodtaste – that view was prevalent and dominant at the time, especiallyin the French and German Enlightenment ideology. He highlightsthe idea of art as a metaphysical creative process which stems fromfeelings and sensations through faith, which has a deep spiritual meaning. Hamann’s works, in which he addresses the questions ofart and genius, are not dry postulations, but the author’s originalvisions of ingenious creation, which stand out by their intriguinginnovative structure, and often by ironic and humorous undertones.Hamann’s concept of the artistic genius is one of the cornerstonesof German early romanticism, it has influenced numerous authorsin the 19th century and extended into the 20th century throughexistentialist literature. Hamann’s vision of genius does not haveequivalents in the list of genius treatments, it is unique in both contentand form. Hamann’s ideas of genius will remain topical in every erawhen subjective views of art are in focus, which stem from the innercreative freedom of the artist, a creative who crosses boundaries andignores conventions, whose aspiration is guided by something thatcannot be subjected to ordinary explanations. The time has arrivedon the spiral of history today when the phenomenon of the artist isyet again at the centre of discussions, and there is no reason to doubtthat artistic genius will continue revealing itself in times to come.

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Chung, Steven. "Smoking Cessation Skills: The Role of the Respiratory Registrar." Journal of Smoking Cessation 3, no. 2 (December 1, 2008): 71–72. http://dx.doi.org/10.1375/jsc.3.2.71.

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Heißenberger, Petra. "Digitalisierung an niederösterreichischen Schulen." schule verantworten | führungskultur_innovation_autonomie, no. 1 (March 28, 2022): 206–10. http://dx.doi.org/10.53349/sv.2022.i1.a166.

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Petra Heißenberger im Gespräch mit Gunnar Hamann, der als Schulqualitätsmanager im Fachstab der Bildungsdirektion für Niederösterreich für die Fachbereiche Bildungs- und Reformvorhaben BMHS und Digitalisierung zuständig ist.

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KOCZISZKY, EVA. "Ein Leib-Sein. Lavaters Dialog mit Hamann." Seminar: A Journal of Germanic Studies 38, no. 1 (February 2002): 1–18. http://dx.doi.org/10.3138/sem.v38.1.1.

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Saunders, Thomas J. "Brigitte Hamann. Hitler’s Vienna: A Dictator’s Apprenticeship." Urban History Review 30, no. 1 (October 2001): 74–75. http://dx.doi.org/10.7202/1015951ar.

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Browning, Robert M. "Johann Georg Hamann by James C. O’Flaherty." Thomist: A Speculative Quarterly Review 49, no. 1 (1985): 136–42. http://dx.doi.org/10.1353/tho.1985.0051.

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Betz, John R. "Hamann before Kierkegaard: A Systematic Theological Oversight." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 16, no. 3 (August 2007): 299–333. http://dx.doi.org/10.1177/106385120701600304.

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Halpern, Maya. "Religion, Grammar and Style: Wittgenstein and Hamann." European Review 27, no. 02 (January 8, 2019): 195–209. http://dx.doi.org/10.1017/s1062798718000820.

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In this article, I claim that Wittgenstein was familiar with Hamann’s work, particularly with two of the latter’s original contributions: (a) the idea of transforming Luther’s concept of grammar into a critical philosophical and linguistic tool; and (b) Hamann’s use of a kenotic, impure style as a means to attain the humility his religious stance demands. I suggest that an understanding of Hamann’s style as a tool to achieve humility sheds light on Wittgenstein’s later refutation of the purity of the Tractarian style. As reflected in remarks published in collections such as Culture and Value and Public and Private Occasions, Wittgenstein – like Hamann – aspired to modesty not only in his private life, but also in his philosophical work, attributing it a religious significance. In this context, his later style of philosophizing, characterized by the use of everyday rather than metaphysical terms, the inclusion of impure concepts and humble examples, dialogue and fragmentariness, is a means to ‘dismantle one’s pride’, in the practice of philosophy conceived as ‘working on oneself’.

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Kocziszky, Eva. "Babel. Hamann über den Turmbau zu Babel." Recherches germaniques 31, no. 1 (2001): 1–28. http://dx.doi.org/10.3406/reger.2001.1245.

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Arredondo, Nathalia J., and Alicia A. Gil de Pertierra. "Pseudoacanthocephalus lutzi (Hamann, 1891) comb. n. (Acanthocephala: Echinorhynchidae) for Acanthocephalus lutzi (Hamann, 1891), parasite of South American amphibians." Folia Parasitologica 56, no. 4 (December 1, 2009): 295–304. http://dx.doi.org/10.14411/fp.2009.034.

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Mosser, Kurt. "Why Doesn't Kant Care about Natural Language?" Dialogue 40, no. 1 (2001): 25–52. http://dx.doi.org/10.1017/s0012217300049040.

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RésuméKant s'est fait régulièrement reprocher, à son époque et à la nôtre, d'avoir ignoré le problème des langues naturelles. L'objection la plus connue à cet égardest celle de J. G. Hamann, qui a prétendu qu'en essayant de «purifier» la raison, Kant a négligé I'aspect le plus significatif du langage à savoir son caractère contingent; et cette idée a été développée plus avant par plusieurs de nos contemporains. On soutient ici que Kant s'intéresse au langage à un niveau logique et grammatical, dans sa tentative d'identifier les conditions nécessaires pour l'apparition de jugements dans n'importe quel langage. Hamann et ceux qui le suivent aujourd'hui, par conséquent, apprécient mal la pertinence de l'approche de Kant pour identifier les conditions de la rationalité des agents, de même que son rôle dans l'histoire de la recherche d'une grammaire universelle.

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De Benito David, Pablo, and María Jimena Vignati. "Joan B. Llinares (ed.). Antropología filosófica y literatura. || Ricardo Ibarlucía (ed.). Estéticas del siglo XVIII." Boletín de Estética, no. 51 (June 19, 2020): 95–109. http://dx.doi.org/10.36446/be.2020.51.223.

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Joan B. Llinares (ed.). Antropología filosófica y literatura. Valencia: Pre-Textos, 2019, 424 páginas. Ricardo Ibarlucía (ed.). Estéticas del siglo XVIII: conversaciones sobre D’Holbach, Herder, Gerard, Diderot, Kames, Hamann. Buenos Aires: Centro de Investigaciones Filosóficas, 2019, 191 páginas.

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Graubart, Michael. "Schoenberg's String Quartets." Tempo 58, no. 229 (July 2004): 41–46. http://dx.doi.org/10.1017/s0040298204210221.

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SCHOENBERG: String Quartets Nos.1–4; String Quartet in D major; Presto in C major; Scherzo in F major. Aron Quartet (Ludwig Müller, Barna Kobori, Georg Hamann, Christophe Pantillon) with Anna Maria Pammer (sop). Preiser Records PR 90572 (3-CD set).

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Viehöver, Vera. "nr="25"Schreiben über den musikalischen Menschen. : Johann Friedrich Reichardts biographische Erzählungen." Zeitschrift für Germanistik 31, no. 2 (January 1, 2021): 25–39. http://dx.doi.org/10.3726/92169_25.

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Abstract Johann Friedrich Reichardt (1752–1814), königlich-preußischer Hofkapellmeister und Komponist von Liedern und Singspielen, ist bereits früh auch als Musikschriftsteller in Erscheinung getreten. Der Beitrag zeigt, dass Reichardt in seinen biographischen Erzählungen und Charakterstudien über Komponisten wie Graun, Hasse und Händel wie auch über fiktive Musikerfiguren (Gulden, Hermenfried) die grundlegenden anthropologischen Fragen, die in seinem Königsberger Umfeld (Kant, Hamann, Herder) diskutiert wurden, auf die spezifischen Bedingungen eines Daseins als Musiker bezieht.Johann Friedrich Reichardt (1752–1814), Royal Prussian Court Kapellmeister and composer of songs and musical comedies, also made a name for himself as the author of music-related writings. This article argues that Reichardt, in his biographical narratives and character studies of composers such as Graun, Hasse, and Handel as well as of fictional musicians (Gulden, Hermenfried), relates the fundamental anthropological questions discussed in his Königsberg environment (Kant, Hamann, Herder) to the specific conditions of life as a musician.

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Cantinho, Maria João. "Georg von Hamann e Benjamin: Linguagem e Revelação." Cadernos Benjaminianos 1, no. 11 (February 24, 2017): 32. http://dx.doi.org/10.17851/2179-8478.1.11.32-51.

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É sobejamente conhecida a influência de Georg von Hamann e da sua filosofia da linguagem na formação do jovem Walter Benjamin. A recusa da instrumentalização da linguagem e a sua concepção da língua pura e messiânica, no texto de 1916, Sobre a Linguagem em Geral e sobre a Linguagem Humana, onde defende a sua crítica à concepção burguesa daquela e recusa a linguagem como médium, nasce de um contexto peculiar que constituirá um dos vectores fundamentais do seu pensamento. Não apenas Hamann se configura como um autor privilegiado, que cita nesse texto, como também bebe em outros autores, como Hermann Cohen, neo-kantiano, e ainda procura nos cabalistas (que conheceu através das traduções de Molitor e Baader) a génese de uma concepção messiânica da linguagem. Neste texto, elenco, não apenas esses autores que marcaram a sua concepção da linguagem, como também o modo como Benjamin integrou essa influência e ela tomou novas configurações no seu pensamento. É na linguagem, na experiência e na história que o jovem Benjamin firma, desde muito cedo, as bases do seu pensamento e da sua obra e estabelece com os seus autores um diálogo, de que se procura aqui dar conta. Porém, o que mais interessa, não é tanto as marcas do seu pensamento, mas sobretudo o modo como essas marcas se inscreveram na singularidade da sua obra.

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Cabitac. "Hamann on Creation and the Limits of Reason." Journal of Speculative Philosophy 35, no. 2 (2021): 196. http://dx.doi.org/10.5325/jspecphil.35.2.0196.

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Horwitz, Rivka. "La conception du langage chez Hamann et Rosenzweig." Revue de l'histoire des religions 213, no. 4 (1996): 501–34. http://dx.doi.org/10.3406/rhr.1996.1202.

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Canterla, Cinta. "La cuestión del nihilismo en J. G. Hamann." Pensamiento. Revista de Investigación e Información Filosófica 70, no. 264 (January 26, 2015): 577. http://dx.doi.org/10.14422/pen.v70.i264.y2014.008.

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Kinzel, Till. "Johann Georg Hamann - ein Sokrates des 18. Jahrhunderts." Cultura International Journal of Philosophy of Culture and Axiology 2, no. 2 (2005): 172–83. http://dx.doi.org/10.5840/cultura20052213.

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