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Journal articles on the topic 'Johann Georg Hamann'

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Published: 4 June 2021

Last updated: 30 January 2023

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1

Brose, Thomas. "Johann Georg Hamanns Sokratische Denkwürdigkeiten: Eine Auseinandersetzung mit dem Rationalismus der Aufklärung." Roczniki Humanistyczne 69, no. 5 (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

Redmond, M. "The Hamann–Hume Connection." Religious Studies 23, no. 1 (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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3

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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4

Christensen, Bent. "Fra Hamann til Fasc. 209.10. Om Grundtvigs forhold til Johann Georg Hamann og dennes samtidige." Grundtvig-Studier 63, no. 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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5

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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6

Kiss, Endre. "Self-definition of World Philosophers Moses Mendelssohn und Johann Georg Hamann on Socrates." Kaleidoscope history 6, no. 11 (2015): 126–47. http://dx.doi.org/10.17107/kh.2015.11.126-147.

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7

Salaris Banegas, Francisco, and Isabel Bonina. "Comentarios Bibliográficos." Boletín de Estética, no. 49 (December 27, 2019): 89–96. http://dx.doi.org/10.36446/be.2019.49.187.

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Johann Georg Hamann. Memorabilia socrática/Nubes, trad. de Miguel Alberti y Florencia Sannders. Buenos Aires: Ediciones UNGS, 2018, 315 páginas. Alejandra Panozzo Zenere. Se contempla, se experimenta. Modos de comunicar del museo de arte contemporáneo. Rosario: UNR editora, 2018, 157 páginas.

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8

Gilmanov, V. Kh. "The Book of Life in the hermeneutics of Johann Georg Hamann." Slovo.ru: Baltic accent 10, no. 4 (2019): 34–44. http://dx.doi.org/10.5922/10.5922/2225-5346-2019-4-3.

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In this article, I consider the philosophy of the Book in the context of reflections on hermeneutics in the works of the 18th-century Königsbergian thinker Johann Georg Hamann. Hamann’s bibliocentric hermeneutics treats the ‘philosophy of the Book’ as the question as to whether the experience of truth as such is possible. In the light of his hermeneutics, the fate of ontology is a function of the quality of reading since its dialogical nature directly determines a person’s special hermeneutic responsibility towards all that exists. In being the Book of Life, all that exists communicates with the human being as if it were the Book. It does so within the complex dialectics of objectivation in the epistemological linguisticality of a prophet, a scientist, or a poet and, through them, reaches out to countless generations of the Reader, who is voluntarily or involuntarily involved in the existential fate of the ontological dialogue. The ‘death of the Book’, or the transformation of the Book into a simulacrum, may confirm the diagnosis given by many modern philosophers: the world of culture is turning into an autochthonous flicker of hybrid quotations ruins.

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9

Snellman, Lauri Juhana Olavinpoika. "Hamann's Influence on Wittgenstein." Nordic Wittgenstein Review 7, no. 1 (2018): 59. http://dx.doi.org/10.15845/nwr.v7i1.3467.

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The paper examines Johann Georg Hamann’s influence on Ludwig Wittgenstein’s late philosophy. Wittgenstein’s letters, diaries and Drury’s memoirs show that Wittgenstein read Hamann’s writings in the early 1930s and 1950s. Wittgenstein’s diary notes and the Cambridge lectures show that Wittgenstein’s discussion of Hamann’s views in 1931 corresponds to adopting a Hamannian view of symbols and rule-following. The view of language as an intertwining of signs, objects and meanings in use forms a common core in the philosophies of Hamann and Wittgenstein. The harmony of language and reality takes place in communicative use, so non-communicative private languages and pre-linguistic ideal forms of representation are not possible. Language is a free response to reality, and it involves belief-systems and trust.

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10

Weissenborn, Bernd. "Erbe und Auftrag Zur Editionsgeschichte der Biblischen Betrachtungen Johann Georg Hamann." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 65, no. 3 (1991): 449–85. http://dx.doi.org/10.1007/bf03396379.

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11

Pérez Bernal, Marián. "Johann Georg Hamann, «Evocación de Sócrates». Ed. y trad. de Cinta Canterla." Cuadernos de Ilustración y Romanticismo, no. 21 (2015): 339–40. http://dx.doi.org/10.25267/cuad_ilus_romant.2015.i21.20.

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12

Regier, Alexander. "Anglo-German Connections in William Blake, Johann Georg Hamann, and the Moravians." SEL Studies in English Literature 1500-1900 56, no. 4 (2016): 757–76. http://dx.doi.org/10.1353/sel.2016.0036.

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13

Mattes, Mark. "London Writings: The Spiritual & Theological Journal of Johann Georg Hamann by John W. Kleinig." Lutheran Quarterly 36, no. 4 (2022): 452–54. http://dx.doi.org/10.1353/lut.2022.0105.

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14

Schmitz-Emans, Monika. "Lebens-Zeichen am Rande des Verstummens. Motive der Sprachreflexion Bei Johann Georg Hamann und Ernst Jandl." Poetica 24, no. 1-2 (1992): 62–89. http://dx.doi.org/10.30965/25890530-0240102003.

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15

Molnar, Aleksandar. "Beginnings and Importance of Romantic Wandering in mid-18th Century." Issues in Ethnology and Anthropology 8, no. 1 (2016): 261. http://dx.doi.org/10.21301/eap.v8i1.12.

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In the article, the author is discussing the importance of the wandering experiences for the emergence of Romanticism in the mid-18th century. His point of view is that without such experiences the rising culture of novels would not be able to trigger the correspondent take off in romantic arts and philosophy. Only during wanderings in the unknown nature it was possible not only to contemplate the alternative universes reveled by novels, but also to feel the possibility of their existence. And the most precious experiences wanderings could offer were the experiences of the possibility that the golden age was not only part of a mythic past but could be re-established again. Romantic wanderings were always part of the search for such golden age and source of the urge to re-invent the alternative to the oppressive bourgeois society. Such a view on the importance of romantic wanderings the author tries to demonstrate on examples of Jean-Jacques Rousseau in France and Johann Gottfried Herder in Germany. He considers them as first Romantics (along with Johann Georg Hamann in Germany) whose early wandering experiences shaped to a great extent their intellectual development and enabled them to engage passionately in battle with the ideals of Enlightenment.

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16

Bengtsson, S. "Querdenker der Aufklarung. Studien zu Johann Georg Hamann. Von Sven-Aage Jorgensen. Gottingen: Wallstein, 2013. 223 Seiten. 34,90." Monatshefte 108, no. 4 (2016): 648–50. http://dx.doi.org/10.3368/m.108.4.648.

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17

Penner, Bradley M. "Book Review: A True Enlightener: Oswald Bayer, A Contemporary in Dissent: Johann Georg Hamann as a Radical Enlightener." Expository Times 125, no. 8 (2014): 403–4. http://dx.doi.org/10.1177/0014524614524140a.

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18

Soledad Barsotti, María. "Hamann, Johann Georg: ‘Memorabilia socrática. Nubes’. Traducción de Miguel Alberti y Florencia Sannders. Buenos Aires: Ediciones UNGS, pp. 315." Estudios de Traducción 9 (September 23, 2019): 195–96. http://dx.doi.org/10.5209/estr.65713.

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Boven, M. "Johann Georg Hamann and the Enlightenment Project. By Robert Alan Sparling. Toronto: University of Toronto Press, 2011. xxi + 368 pages. $70.00." Monatshefte 104, no. 4 (2012): 648–50. http://dx.doi.org/10.1353/mon.2012.0095.

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Crowe, Ben. "Fichte, Eberhard, and the Psychology of Religion." Harvard Theological Review 104, no. 1 (2010): 93–110. http://dx.doi.org/10.1017/s0017816011000071.

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In marked contrast to much of twentieth-century psychology and philosophy, prevailing accounts of affect, emotion, and sentiment in the eighteenth century took these phenomena to be rational and, to a certain extent, cognitive.1 Because of a combination of disciplinary diffusion and general lack of physicalist assumptions, accounts of affectivity in the eighteenth century also tended to be quite flexible and nuanced. This is particularly true of an influential stream of Anglo-Scottish and German thought on morality, aesthetics, and the philosophy of religion. Following Shaftesbury, many of the most prominent philosophers of the century regarded affective states and processes as playing a crucial role in accounts of value. In most cases, this tendency was combined with a sort of anti-rationalism, that is, with a tendency to minimize the role of reason in everything from common sense perceptual knowledge to religious belief. Hutcheson's moral sense theory and his well-known and influential criticisms of moral rationalism exemplify this trend.2 It is perhaps more pronounced in Lord Kames, who followed the lead of Shaftesbury and Hutcheson in aesthetics, moral theory, philosophy of religion, anthropology, and history.3 In Germany, this stream of thought was quite well-received by philosophers both inside and outside the dominant Wolffian tradition.4 Particularly important and influential in this respect were Johann Georg Hamann, who drew upon Hutcheson, Hume, and the “Common Sense” school to defend a conception of faith as “sentiment (Empfindung),” and Johann Gottfried Herder, a polymath and philosophical pioneer whose work in psychology, anthropology, history, aesthetics, biblical criticism, and theology consistently stresses the fundamental role of passion, affect, and sensibility in every aspect of human culture.5

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Uffelmann, Dirk. "From a Rhetoric of tapeinosis and humilitas through the Tradition of Holy Fools to Dostoevsky’s Christopoetics (The Idiot)." Dostoevsky and World Culture. Philological journal, no. 1 (2022): 100–122. http://dx.doi.org/10.22455/2619-0311-2022-1-100-122.

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The Christological hymn included in Apostle Paul’s Epistle to the Philippians (2,5-11) applies two different Greek verbs in connection to the concept of Christ’s self-humiliation: kenosis and tapeinosis. This article traces the interconnections between the ethical norm of positive self-humiliation (kenosis) and the rhetorical practice of abasement (tapeinosis). The latter used to be considered as something undesirable throughout most of the history of rhetoric, while it was rendered functional by the imitators of Christ. This fact gave rise to a thread ranging from Greek fathers (John Chrysostom, Theodoret of Cyrrhus) to Johann Georg Hamann and Karlfried Gründer, who argue for a positive understanding of rhetorical humility as well. Drawing on this conceptual tradition, the author zooms in on the poor appearance and humble speech of Russian holy fools which inspired the communicative behavior of the Christlike character of Count Myshkin as imagined in Fedor M. Dostoevsky’s novel The Idiot (1867-1869). In contrast to merely negative interpretations of Myshkin’s defeat in the plot of the novel, for example by Walter Benjamin, the author demonstrates that it is exactly his communicative deficits and clumsiness which render Myshkin a convincing imitator of Christ—through his ethical humility and oral defensiveness, which make Myshkin’s failure comparable to Christ’s passion and crucifixion.

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Salaris Banegas, Francisco. "La consciencia del sujeto que escribe. Reflexión escritural en Tristram Shandy de Laurence Sterne y en Sokratische Denkwürdigkeiten de Johann Georg Hamann." Cuadernos de Ilustración y Romanticismo, no. 25 (2019): 539–54. http://dx.doi.org/10.25267/cuad_ilus_romant.2019.i25.25.

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Salaris Banegas, Francisco. "La consciencia del sujeto que escribe. Reflexión escritural en Tristram Shandy de Laurence Sterne y en Sokratische Denkwürdigkeiten de Johann Georg Hamann." Cuadernos de Ilustración y Romanticismo, no. 25 (2019): 539–54. http://dx.doi.org/10.25267/http://dx.doi.org/10.25267/cuad_ilus_romant.2019.i25.25.

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24

Hoffmann, Volker. "Johann Georg Hamann, Sokratische Denkwürdigkeiten, Wolken. Mit einer Einführung und einem Stellenkommentar hg. von Leonard Keidel, Janina Reibold und Konrad Bucher. (Philosophische Bibliothek 748) Meiner, Hamburg 2021. CX/335 S., € 48,–. Johann Georg Hamann, Aesthetica in nuce. Eine Rhapsodie in kabbalistischer Prosa. Hg. und kommentiert von Eva Kocziszky. Karolinger, Wien – Leipzig 2021. 144 S., € 22,–. Till Kinzel, Johann Georg Hamann. Zu Werk und Leben. Karolinger, Wien – Leipzig 2019. 205 S., € 22,–." Arbitrium 40, no. 3 (2022): 321–29. http://dx.doi.org/10.1515/arb-2022-0054.

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Lee, Hoon. "ManfredBeetz and AndreRudolph, eds: Johann Georg Hamann: Religion und Gesellschaft. Berlin: Walter de Gruyter, 2012; pp. vii + 420. Lisa MarieAnderson, ed: Hamann and the Tradition. Evanston, IL: Northwestern University Press, 2012; pp. xiii + 211." Journal of Religious History 37, no. 4 (2013): 561–63. http://dx.doi.org/10.1111/1467-9809.12097.

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Pasquale, Ángel Augusto. "Johann Georg Hamann, Memorabilia Socratica / Nubes, traducción y notas de Miguel Alberti y Florencia Sannders, Los Polvorines, Universidad Nacional de General Sarmiento, 2018, 315 pp." REVISTA LATINOAMERICANA DE FILOSOFÍA 45, no. 2 (2019): 276–78. http://dx.doi.org/10.36446/rlf2019187.

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Odero, J. M. "Martin SEILS (Hrsg.), Johann Georg Hamann. Eine Auswahl aus seinen Schriften, R. Brockhaus Verlag («Entkleidung und Verklärung», 327), Wuppertal 1987, 540 pp., 14 x 21." Scripta Theologica 20, no. 2-3 (2018): 894. http://dx.doi.org/10.15581/006.20.19495.

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Orr, James. "A Contemporary in Dissent: Johann Georg Hamann as a Radical Enlightener by Oswald Bayer (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2012) xx + 234 pp." Modern Theology 29, no. 1 (2012): 187–89. http://dx.doi.org/10.1111/moth.12011.

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Tilitzki, Christian. "Kinzel, Till: Johann Georg Hamann. Zu Leben und Werk. Wien: Karolinger-Verlag, 2019. 205 S., 16 s/w Abb. – ISBN 978-3-85418-191-0 (22,– Euro)." Jahrbuch für die Geschichte Mittel- und Ostdeutschlands 66, no. 1 (2020): 468–71. http://dx.doi.org/10.1515/jgod-2020-0059.

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Pietsch, Roland. "An Imaginative Meeting at the Entrance to the Temple of Apollo at Delphi: Self-knowledge and Self-love in Johann Georg Hamann and Hryhorii Skovoroda. Comparative analysis." Sententiae 37, no. 1 (2018): 47–64. http://dx.doi.org/10.22240/sent37.01.047.

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McFarland, Orrey. "A Contemporary in Dissent: Johann Georg Hamann as a Radical Enlightener by Oswald Bayer, Eerdmans, 2012 (ISBN 978-0-8028-6670-7), xx + 234 pp., pb $19." Reviews in Religion & Theology 20, no. 2 (2013): 175–77. http://dx.doi.org/10.1111/rirt.12068.

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Pietsch, Roland. "Study of the heritage of Hryhorii Skovoroda in Germany. A brief overview." Filosofska dumka (Philosophical Thought) -, no. 4 (2022): 54–65. http://dx.doi.org/10.15407/fd2022.04.054.

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The article analyzes the main directions and cases of research and reception of the creative heri- tage of Hrygorii Skovoroda in Germany. Even though Dmytro Chyzhevskyi introduced German scientists to Skovoroda’s work back in the 1930s, its actual reception, according to the author, began only in the 1980s. The article analyzes the research of three authors who carry out such a reception today. First, Elizabeth von Erdmann examines Skovoroda’s work in the context of philosophia perennis. Instead, Roland Pietsch began his study of Skovoroda’s work by translating his works into German and later focused on demonstrating the unity of mysticism and metaphysics in Skovoroda’s phi- losophy, according to how this unity was ensured in his doctrine of self-knowledge. Pietsch demonstrated this unity in his interpretation of the Narcissus dialogue. Another essential aspect of Skovoroda’s work, explored by Pietsch, is the philosopher’s symbolic metaphysics. Pietsch’s latest works are devoted to another important issue — establishing Skovoroda’s place in European intel- lectual history, in particular, based on a comparative analysis of the concepts of Hrygorii Skovo- roda, Johann Georg Hamann, and Franz von Baader. Another German researcher who studies Skovoroda’s work today is Slavologist and theologian Günter Kollert, who has been engaged in the philosophy of Skovoroda and Pamfil Yurkevich for several years and has translated the works of Skovoroda and Mykhailo Kovalynskyi into German. The author of the article concludes that new interesting independent studies of Skovoroda’s work will appear in Germany, which will make it possible to more accurately define Skovoroda’s place in the historical-philosophical process, to think more profoundly and describe this process, as well as to pave the way to possible abandonings and comparisons of Ukrainian works thinker with other famous figures in the history of philosophical thought.

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Hoffmann, Volker. "Johann Georg Hamann, Fliegender Brief. Historisch-kritische Ausgabe. Bd. 1: Edition. Bd. 2: Anhang. Mit einer Einführung, Kommentar, Dokumenten zur Entstehungsgeschichte hg. von Janina Reibold. Meiner, Hamburg 2018. 395, 245 S., € 128,‒." Arbitrium 37, no. 1 (2019): 76–79. http://dx.doi.org/10.1515/arb-2018-0091.

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Whaley, Joachim. "Johann Georg Hamann and the Enlightenment Project. By Robert Alan Sparling. Toronto, Buffalo, NY, and London: University of Toronto Press. 2011. xxii + 341 p. $63 (hb). ISBN 978-1-4426-4215-7." Journal for Eighteenth-Century Studies 39, no. 4 (2016): 683–84. http://dx.doi.org/10.1111/1754-0208.12286.

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Völkner, Peter. "Geschichtlichkeit und Individualität im Sprachverständnis Johann Georg Hamanns." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 61, no. 4 (1987): 665–75. http://dx.doi.org/10.1007/bf03375873.

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Futterknecht, Franz, James C. O'Flaherty, and Wenzel Peters. "Johan Georg Hamann. Einfuhrung in sein Leben und Werk." German Studies Review 15, no. 3 (1992): 579. http://dx.doi.org/10.2307/1430378.

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Savyna, A. "METACRITICISM AS A LITERARY PROBLEM." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 2(95) (December 17, 2021): 91–101. http://dx.doi.org/10.35433/philology.2(95).2021.91-101.

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The latest decades are associated with an active rethinking of the existing literary and philosophical achievements, which are reflected significantly in changes and refinements in contemporary literary terminology. Along with the already known concepts such as "literature", "postmodernism", "criticism", the concepts "metafiction", "metamodernism" and "metacriticism" exist and become popular. At the same time, one may notice that the widely used now prefix meta- lays claim to a greater depth and coverage of higher horizons. If criticism marks the analysis, comprehension, and interpretation of literary works, then metacriticism focuses on literary-critical, historical-literary, and methodological researches, thus showing "criticism of criticism". The article deals with a complex analysis of the concept of "metacriticism". On the one hand, both aesthetic and philosophical approaches to the understanding of the notion of criticism are taken into account – starting from the antique times to Karl Popper’s critical-rationalistic approach. On the other hand, it is found that metacriticism as a phenomenon dates back to the end of the XVIII century when the works of two famous German philosophers Johann Georg Hamann’s "Metacritique on Purism of Reason" and Johan Gottfried Herder’s "Metacriticism of Critique of Pure Reason" were published as a debate on Immanuel Kant’s ideas. Based on the available data, it is found that metacriticism is a rather convenient multilevel term that may qualitatively contain various interpretations, including the criticism of criticism, metascience concerning criticism, criticism of the highest level, short form of the term "metaphysical critique" as a critique of "metaphysical realism". At the same time, while taking into account the current trends of the digital age, metacriticism becomes a product of digital technology - popular platforms for writing reviews, making discussions, and even creating a virtual library, such as site Metacritic, the English-language portal Goodreads and its Russian equivalent Livelib. The article itself does not exhaust the problem of metacriticism as a multidimensional phenomenon, but it provides opportunities for further and deeper studies of the outlined issues, in particular within the context of theoretical and literary discourse.

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Ashford, Bruce Riley, and Craig G. Bartholomew. "The Doctrine of Creation: A Constructive Kuyperian Approach." Perspectives on Science and Christian Faith 73, no. 4 (2021): 250–52. http://dx.doi.org/10.56315/pscf12-21ashford.

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THE DOCTRINE OF CREATION: A Constructive Kuyperian Approach by Bruce Riley Ashford and Craig G. Bartholomew. Downers Grove, IL: IVP Academic, 2020. 366 pages, appendix, bibliography, index. Hardcover; $50.00. ISBN: 9780830854905. *This book is a welcome addition to our need for more work on the doctrine of creation. The authors, one Baptist (Ashford) and one Anglican (Bartholomew), offer what they term a "Kuyperian" or Dutch neo-Calvinist perspective (perhaps more properly, neo-Reformed?). They seek to be exegetical, not merely creedal, in their exposition. In 366 pages of text, they offer a doctrine of creation that comprehends the classical loci and add some of more recent concern. *The authors cover the classical loci in a systematic, well-organized way. In the first, creedally based, chapter, they lay out their approach and orient readers to their exposition of the doctrine. The following two chapters provide a brief but very well-done history of the doctrine. In the chapter from the early church up to the modern period, they survey the teachers of the church, with Irenaeus holding pride of place. This survey touches on the right people and draws out the constructive contributions that each makes. The only group that is treated almost entirely negatively is, predictably, the Anabaptists (pp. 66-68). The authors select negative examples, confuse an Anabaptist doctrine of the world with a doctrine of creation, and make tendentious use of selective quotes. It's hard to credit Anabaptists with a denigration of creation (or earthly matters) when they have well-formed practices of communal life, the sharing of goods, and, to be anachronistic, a thoughtful political theology rooted in particular practices of pacifism. Anabaptists are far from perfect, but they do not lack a doctrine of creation. It's just not one that's discernible through Dutch neo-Calvinist eyes. *The following chapter is an insightful tour of some highlights of the Modern Period with welcome attention to the wrongly neglected Johann Georg Hamann (pp. 75-80). In a clear and concise account of interpretations of Genesis 1 and the entanglement of God, creation, and science, Ashford and Bartholomew describe five positions that depend on "the conclusions of modern science" (p. 98). They then espouse a "literary framework theory" represented by Lee Irons and Meredith Kline, which argues that Genesis¬†1 reveals "three creation kingdoms" (days 1-3) and "three creation kings" (days 4-6). The picture is completed on day 7 when "God establishes himself as King on the Sabbath" (p. 98). This is filled out in the authors' later chapter on Genesis 1: the three creation kingdoms are "light; sky/seas; land/vegetation;" the three creation kings are "luminaries; sea creatures/winged creatures; land animals/men" (sic, pp. 155-70). This chapter concludes with a foundational assertion: "In the twenty-first century, a full-orbed Irenaean doctrine of creation presents itself as a salient remedy for the ills of our modern and postmodern eras ... Among Christian traditions in the modern period, the Dutch neo-Calvinist tradition is, in our opinion, particularly fruitful in providing resources for a recovery and renewal of the Irenaean doctrine of creation" (p. 99). *Following from this, the authors "outline the broad contours of the neo-Calvinist view of creation in seven propositions ..." (p. 103). Most of these propositions are familiar and commonplace within Christian orthodoxy. But two require further comment. The sixth proposition states that "sin and evil cannot corrupt God's good creation structurally or substantially" (p. 102; italics theirs). There may be profound truth in this, but the question of corrupt structures must be clarified. How does a "Kuyperian approach" empower a critique of injustice and oppression in, for example, the over-familiar case of apartheid? The concept of incorruptible structures cries out for further elucidation and glaring warnings against its abuse. The seventh proposition states that "God's restoration of creation will be an elevation and enhancement of creation in its original form" (p. 102). Here the language seems to fall short of a full-orbed Irenaean doctrine of creation. Isn't God's restoration the fulfillment and completion of creation? *After these first chapters that establish the direction and tone for the book, the following chapters are remarkably comprehensive in doctrinal coverage and practical import. Most of the ground covered is traditional, but the authors' discussions are lively and well argued. They proceed mostly by engaging the works of others, so readers of these chapters will receive an education in the scholarly world of the doctrine of creation. One welcome contribution, among others, is an entire chapter devoted to "The Heavenly Realm," which retrieves this inescapable biblical teaching and guards against "over-spiritualizing" (pp. 202-22). *Throughout the book, the authors maintain their commitment to biblical exegesis. They do this through engagement with the work of other scholars, which occasionally threatens to overshadow the biblical text itself. Like the rest of us heirs of modernity, they struggle to achieve what Oswald Bayer says of Hamann: "Scripture interprets me and not I scripture" (p. 77). Still, their determination to be faithful to the biblical narrative as they "do theology" is one to emulate. *Their commitment to exegetically grounded theology is fully displayed in a chapter devoted to Genesis 1. As they engage critically with other scholars, they lay out the foundations of their doctrine of creation. The chapter concludes with an exposition of creation order in the Kuyperian tradition. For the authors, "Creation order is good news!" (p. 173), allowing for the flourishing of life. Injustice only appears against the backdrop of this order. They conclude the chapter with one of their many in-text excurses, asserting that "at the heart of the biblical metanarrative stands the cross, which alerts us to the grace of the biblical story and its resistance to violent coercion" (p. 174). *Here, a number of questions arise. How can the crucifixion of a Galilean peasant on a hill outside Jerusalem sometime around AD 33, be part of a metanarrative? Doesn't its particularity preclude that? Don't we need some other language? Would "Christ is Lord" suffice? How might their account of creation order change if the crucifixion was indeed at the heart of their account? Are there forms of coercion that are not violent? If so, does the biblical story resist those? Is "resistance" strong enough to represent the relationship between the story and violence? *The following chapter, "Place, Plants, Animals, Humans, and Creation," covers a wide range of topics grounded in exegetical theology that leads to changed disposition. This excellent chapter brings together all the strengths of the book: its biblical exegesis, theological maturity, and practices grounded in the first two. *In the chapters that follow, Ashford and Bartholomew cover a lot of ground and give direction from "the Kuyperian tradition." This is evident in their discussions of sin, common grace, culture making, and providence, among other things. Culture making (in chapter 9, "Creation and Culture") takes on particular importance in their account. It occurs in "spheres" that "have their own integrity and function according to unique, God-given principles" (p. 267). But like some of their earlier accounts of creation order, true relationality is mostly missing. Culture doesn't occur in spheres; it occurs in messy, boundary-crossing relationships between God, humans, nonhuman creation, and self. Yes, God is sovereign over all of life, but it is a relational sovereignty, not a spherical and principled sovereignty. Moreover, one could easily conclude that culture making, as in the Kuyperian tradition, is the main calling of human beings. Missional witness to Jesus Christ by the body of Christ is offstage. It is possible to see the so-called cultural mandate of Genesis¬†1:26-31 as our missional mandate, in which case the wholistic calling envisioned by a "cultural mandate" is really a full, biblical practice of the missional mandate of Genesis¬†1. The calling is lived out in the healing of relationships under the condition of fallenness through the crucifixion of the one "through whom and for whom all things have been created," and in obedience to the Great Commission and Great Commandment. *Perhaps one striking indication of the absence of a robust account of relationality is the rare appearance of the Holy Spirit in the book, especially a book that aspires to be trinitarian. This may also account for the relatively minor role that the people of God play in the authors' exposition. *Even in a lengthy review such as this, I have not adequately represented the breadth and depth of this book. The authors manage to comment, often at length and in depth, on an enormous range of life, which, of course, the doctrine of creation comprehends. *My criticisms of this book (I have more!) are a sign of my deep respect for and learning from Ashford and Bartholomew. Critical matters for the life and witness of God's people are at stake in the development of a mature, robust conversation about the doctrine of creation and living it out. Bruce Ashford and Craig Bartholomew articulate a mature, robust, Irenaean doctrine of creation reshaped by Dutch neo-Calvinism that should be a part of a larger conversation and urgent action as we seek to bear witness to the One Creator and Redeemer in these times. *Reviewed by Jonathan R. Wilson, PhD, Senior Consultant for Theological Integration, Canadian Baptist Ministries; and Teaching Fellow, Regent College, Vancouver, BC V6T 2E4.

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Baur, Wolfgang-Dieter. "Johann Georg Hamann als Religionspublizist." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 31, no. 1 (1989). http://dx.doi.org/10.1515/nzst.1989.31.1.141.

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Horyna, Břetislav. "Johann Georg Hamann, Metakritika purismu čistého rozumu." Pro-Fil, May 20, 2020, 69. http://dx.doi.org/10.5817/pf20-3-2099.

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Suzuki, Márcio, Mario Spezzapria, and Juliana Martone. "Johann Georg Hamann, Memoráveis socráticas. Tradução, notas, cronologia e posfácio de José Miranda Justo. Segunda edição revista e aumentada. Lisboa: Centro de Filosofia da Universidade de Lisboa, 2017." Estudos Kantianos [EK] 6, no. 1 (2018). http://dx.doi.org/10.36311/2318-0501.2018.v6n1.01.p131.

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Resenha e comentários críticos à tradução das Memoráveis socráticas, de Johann Georg Hamann. Tradução, notas, cronologia e posfácio de José Miranda Justo. Segunda edição revista e aumentada. Lisboa: Centro de Filosofia da Universidade de Lisboa, 2017.

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"Querdenker der Aufklrung: Studien zu Johann Georg Hamann." Modern Language Review 109, no. 4 (2014): 1118–19. http://dx.doi.org/10.1353/mlr.2014.0008.

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Frenz, Peter. "Bernhard Gajek (Hg.), Johann Georg Hamann. Autor und Autorschaft." Arbitrium 17, no. 2 (1999). http://dx.doi.org/10.1515/arbi.1999.17.2.197.

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Büchsel, Elfriede. "Das verläßliche Wort. Eugen Rosenstock-Huessy und Johann Georg Hamann." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 42, no. 1 (2000). http://dx.doi.org/10.1515/nzst.2000.42.1.32.

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Albrecht, Andrea. "»Auszug aus selbstverschuldeter Verständlichkeit«." Scientia Poetica 21, no. 1 (2017). http://dx.doi.org/10.1515/scipo-2017-0212.

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AbstractOswald Egger presents himself as both poeta vates and poeta doctus, challenging his readers with texts that have often been described as hermetic and thus hermeneutically inaccessible. In recourse to mathematical (topology) and philosophical (Johann Georg Hamann) contexts, the essay shows how poetry on the one hand, science and erudition on the other hand intersect in Egger’s texts in an aesthetically and hermeneutically ambitious way.

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von Lüpke, Johannes. "Anthropologische Einfälle. Zum Verständnis der »ganzen Existenz« bei Johann Georg Hamann." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 30, no. 1 (1988). http://dx.doi.org/10.1515/nzst.1988.30.1.225.

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Stünkel, Knut Martin. "Ästhetische Geologie. Die Frage nach der Wahrheit bei Johann Georg Hamann." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 49, no. 2 (2007). http://dx.doi.org/10.1515/nzst.2007.013.

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Frenz, Peter. "James C. O’Flaherty, Johann Georg Hamann. Einführung in sein Leben und Werk." Arbitrium 9, no. 2 (1991). http://dx.doi.org/10.1515/arbi.1991.9.2.210.

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Bayer, Oswald. "Vernunftautorität und Bibelkritik in der Kontroverse zwischen Johann Georg Hamann und Immanuel Kant." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 28, no. 1 (1986). http://dx.doi.org/10.1515/nzst.1986.28.1.179.

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STRäSSLE, THOMAS. "The Religious Symbolism of Salt and the Criticism of Rationality in Johann Georg Hamann." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 46, no. 1 (2004). http://dx.doi.org/10.1515/nzst.2004.001.

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