Johann Gottfried Herder

Cet article se propose de reprendre, à travers le cas de Herder, la question de la « philosophie protestante ». On mesure aujourd'hui tout ce que la pratique philosophique de Herder dut à son appartenance institutionnelle à l'Eglise luthérienne. C'est ce projet d'une philosophie de pasteur qu'on voudrait présenter ici. On se penche en premier lieu sur les difficultés posées par la « théologie » de Herder, en prenant pour fil conducteur son traitement de la question de la dogmatique chrétienne. (...) En second lieu, on tente de reconstituer le Luther de Herder, ce qui pose particulièrement la question de l'évolution de ce dernier. Il apparaît alors un étonnant contraste entre d'une part le projet théologique de Herder, dont la cohérence peut au moins être mise en question, et d'autre part sa vision de Luther, sans doute plus constante qu'on ne l'a dit jusqu'à présent. On tente de résoudre ce paradoxe par l'examen des prises de position apparemment contradictoires de Herder sur la question luthérienne du serf-arbitre, en montrant que son interprétation ne se comprend qu'à l'intérieur d'une histoire plus vaste des lectures du De servo arbitrio par les philosophes. Par là, on accède aux diverses stratégies qui président à la lecture de Luther par les philosophes de langue allemande, et qui constituent à proprement parler la « philosophie du protestantisme », pour peu qu'on veuille prendre cette expression en un sens non confessionnel. Ziel dieses Artikels ist es, die Frage nach der « protestantischen Philosophie » am Beispiel Herder wiederzugewinnen. Neuere Untersuchungen haben deutlich gemacht, wie eng Herders Tätigkeit als Philosoph mit seinem Predigtamt verknüpft ist. Man dürfte also von einem « Predigerphilosophen » sprechen, dessen Projekt hier dargestellt wird. Es wird zunächst eine Darstellung der Probleme versucht, die von der sog. « Theologie » Herders gestellt werden: Als Leitfaden wurde hier die Frage nach Wesen und Nutzen einer christlichen Dogmatik nach Herder gewählt. Alsdann wird Herders Lutherbild behandelt: hier wird insbesondere der Frage nach Herders Entwicklung nachgegangen. Es erweist sich ein merkwürdiger Kontrast zwischen Herders theologischem Projekt einerseits, dessen Kohärenz mindestens als fraglich erscheint, und Herders Lutherdeutung andererseits, die eben einheitlicher ist, als sie bisher gewertet wurde. Dieses Paradox wird durch eine nähere Untersuchung der sich anscheinend widersprechenden Äußerungen Herders über die lutherische Frage nach dem unfreien Willen gelöst. Es wird hier versucht zu beweisen, daß Herders Interpretation von De servo arbitrio nur im Rahmen einer umfassenden Geschichte der Rezeption dieser Lutherschrift verstanden werden kann. Dadurch erhält man einen Einblick in die verschiedenen Strategien, die in der Lutherlektüre der Philosophen auftauchen und die die sog. « Philosophie des Protestantismus » gleichwohl ausmachen, will man diesen Ausdruck in einem nicht-confessionnellen Sinn verstehen. (shrink)

Обращение к «первой волне» реакции на «Критику чистого разума» в Германии со второй половины 1780-х гг. до начала XIX в. дает возможность выявить парадоксальный статус кантовского трансцендентального субъекта. Неоспоримость существования трансцендентального субъекта, связанная с самой сущностью критической философии вне зависимости от того, что под ним понимать, сталкивается с нередкими утверждениями о неустойчивости этого субъекта. Кажущаяся очевидность значения понятия трансцендентального субъекта (как субъекта познания, носителя трансцендентальных условий опыта) распадается на различные его трактовки. Для реализации поставленной цели производится текстологический анализ сочинений самых (...) ранних оппонентов и последователей кантовского критицизма и реконструируется их концептуальное поле, в которое было помещено понятие трансцендентального субъекта. В частности, привлекаются работы таких авторов, как Я. С. Бек, А. Вайсхаупт, И. Г. Гаман, С. Маймон, К. Л. Рейнгольд, Г. Э. Шульце, И. А. Эберхард и Ф. Г. Якоби. Авторы рассматриваемого периода сгруппированы на основе общих тем и вопросов, исходя из которых они обращались к понятию трансцендентального субъекта, хотя результаты их размышлений могли при этом даже противоречить друг другу. Трансцендентальный субъект у этих авторов тематизируется в соотношении с трансцендентальным объектом, или «нечто = х», а также в рамках отношения представления к объекту и характеризуется то как нечто принципиально пустое, то как полнота истинной реальности. Трансцендентальному субъекту приписывается статус то вещи самой по себе, то «простой» идеи. Наконец, наряду с тем, что кантовский трансцендентальный субъект мог расцениваться как нечто, что должно быть преодолено, его могли полагать и как бесконечную задачу для рассудка. (shrink)

The study of the “first wave” of reactions to the Critique of Pure Reason in Germany from the second half of the 1780s until the beginning of the nineteenth century reveals the paradoxical status of the Kantian transcendental subject. While the existence of the transcendental subject, whatever the term means, is not open to question since it arises from the very essence of critical philosophy, the fundamental status of the subject is sometimes questioned in this period. Although the meaning of (...) the concept of transcendental subject seems obvious today (the subject of cognition, bearer of transcendental conditions of experience) it lends itself to various interpretations in the late eighteenth century. To achieve my goal I have undertaken a textological analysis of the works of the earliest opponents and followers of the Kantian critique and a reconstruction of the conceptual field in the midst of which the transcendental subject has been planted. Among others I draw on the works of J. S. Beck, J. A. Eberhard, J. G. Hamann, F. H. Jacobi, S. Maimon, K. L. Reinhold, G. E. Schulze and A. Weishaupt. The authors of the period are grouped depending on the common themes and questions that prompted them to turn to the concept of the transcendental subject, even though the results of their reflections did not always coincide. These authors think of the transcendental subject in its relationship to the transcendental object, or as “something = х”, and in terms of the relationship of representation to the object. It is characterised sometimes as something absolutely hollow, and sometimes as the fullness of true reality. The status ascribed to the transcendental subject is sometimes that of a thing-in-itself and sometimes that of a “mere” idea. Finally, Kant’s transcendental subject was sometimes seen as something to be overcome and sometimes as an infinite challenge to understanding. (shrink)

This paper contributes to the on-going research into the ways in which the humanities transformed the natural sciences in the late Eighteenth and early Nineteenth Centuries. By investigating the relationship between hermeneutics -- as developed by Herder -- and natural history, it shows how the methods used for the study of literary and artistic works played a crucial role in the emergence of key natural-scientific fields, including geography and ecology.

In this book, Rachel Zuckert provides the first overarching account of Johann Gottfried Herder's complex aesthetic theory. She guides the reader through Herder's texts, showing how they relate to eighteenth- and nineteenth-century European philosophy of art, and focusing on two main concepts: aesthetic naturalism, the view that art is natural to and naturally valuable for human beings as organic, embodied beings, and - unusually for Herder's time - aesthetic pluralism, the view that aesthetic value takes many diverse and culturally varying (...) forms. Zuckert argues that Herder's theory plays a pivotal role in the history of philosophical aesthetics, marking the transition from the eighteenth-century focus on aesthetic value as grounded in human nature to the nineteenth-century focus on art as socially significant and historically variable. Her study illuminates Herder's significance as an innovative thinker in aesthetics, and will interest a range of readers in philosophy of art and European thought. (shrink)

In seinen frühen Arbeiten setzt Herder regelmäßig die Proteusfigur ein, um die geschichtlichen Verwandlungen des Menschen und der Produkte des menschlichen Geistes zu schildern. Die Figur scheint zunächst in eine skeptische oder auch relativistische Richtung zu weisen (und wurde in Interpretationen von Herders Frühwerk oft so gedeutet). Eine textnahe Lektüre der Herderschen Verwendung der Figur und eine Analyse seiner Anknüpfungen an die Rezeptionsgeschichte des Proteus-Mythos ergeben aber ein anderes Bild. Sich auf Nebenbedeutungen der Proteusfigur wie die ‚Urmaterie‘ und die ‚Divination‘ (...) stützend, verweist Herder gerade mit dieser Figur auf die Einheit in der Vielheit. In dieser Arbeit werden, nach einer kurzen historischen Darstellung der verschiedenen Deutungen der Proteusfigur, drei Methoden identifiziert und analysiert, die Herder anwendet, um anhand von Proteus die Einheit in der Vielheit einsichtig zu machen. Erstens geht es um den Versuch, anhand von Analogien die Verbindung aller historischen Gestalten der Menschheit aufzudecken. Zweitens wird erklärt, wie Herder durch die genetische Erklärung der Ursachen der historischen Verwandlung von menschlichen Sprachen und Kulturformen sich ihrer gegenwärtigen Form verstehend annähert. Drittens spielt Proteus eine wichtige Rolle in Herders Verständnis der Endlichkeit und Plastizität der menschlichen Natur sowie ihrer providentiellen Bildung durch die ganze Weltgeschichte hindurch. Gemeinsam ist den drei Strategien, dass Herder stets eine doppelte Polemik, sowohl gegen den Pyrrhonismus als auch gegen den Ethnozentrismus, führt. Die Hauptthese dieser Arbeit lautet, dass Proteus für Herder eine geeignete Denkfigur darstellt, um die Fehler beider Positionen zu vermeiden. Dabei ist es wichtig festzuhalten, dass nicht nur die Einheit und die Vielheit, sondern auch die anthropologischen und theologischen Aspekte von Herders Frühwerk auf diese Weise zusammengedacht werden können. (shrink)

Through a detailed study of Herder's Enlightenment thought, especially his philosophy of literature, Kristin Gjesdal offers a new and sometimes provocative reading of the historical origins and contemporary challenges of modern hermeneutics. She shows that hermeneutic philosophy grew out of a historical, anthropological, and poetic discourse in the mid-eighteenth century and argues that, as such, it represents a rich, stimulating, and relevant engagement with the potentials and limits of human meaning and understanding. Gjesdal's study broadens our conception of hermeneutic philosophy (...) - the issues it raises and the answers it offers - and underlines the importance of Herder's contribution to the development of this discipline. Her book will be highly valuable for students and scholars of eighteenth-century thought, especially those working in the fields of hermeneutics, aesthetics, and European philosophy. (shrink)

The aim of the article is to demonstrate that the contact between European philosophy and Chinese culture in the 17 th and 18 th centuries had an influence on the emergence and development of secularism, which became a distinctive feature of the Western Enlightenment. In the first part, I examine in what way knowledge of the history of China and the Confucian ethics contested the Biblical chronology and undermined faith as a prerequisite for morality. Subsequently, I analyze the attempts to (...) refute these allegations, reinterpreting Confucianism as crypto-monotheism. In the third part, I will show how the debate on Chinese culture has contributed to the birth of the secular philosophy of history, which put an end to the Enlightenment Sinophilia. In conclusion, I will present the main limitations of the thesis about the influence of Chinese thought on the birth of secularism. (shrink)

In Another Philosophy of History, J.G. Herder claims that his aim is not to compare and judge different cultures, but merely to describe and explain how each came into being and thus to adopt the standpoint of an impartial observer. I argue, however, that there is a tension between Herder's understanding of his own project—his stated doctrine of historicism and cultural relativism—and the way in which it is actually put into practice. That is, despite Herder's stated aims, he is nevertheless (...) unable to avoid justifying premodern forms of life and making context-transcending evaluative judgments in the process of trying to understand cultures on their own terms and holding them up as exemplars vis à vis the Enlightenment. This tension presents the challenge of accounting for it in the most charitable and illuminating way. I argue that this goal can be achieved by appealing to the resources of the philosophical hermeneutics of Hans-Georg Gadamer, which enables us to disclose two enabling conditions for Herder's project of which he was not explicitly aware, viz., the internal connection between understanding and justification and the enabling character of prejudice as the condition for the possibility of understanding as such. (shrink)

In this essay I will argue that although Rousseau often invokes the concept of nature as a fixed point of reference in the evaluation of personal traits, and individual and collective practices, a closer look at the dynamics of the educational programme laid out in his Emile shows that for him human nature has to emerge in a process that combines the influence of nature and artifice. This process is essentially enabled by Emile's sensibility that, as I will claim, can (...) be conceived as a natural property geared towards development and change in relation to a specific social environment. By confronting him with artfully orchestrated stimuli, this environment ensures that he “naturally” develops in line with a normatively laden conception of society. (shrink)

I discuss an apparent tension between two aspects of Johann Gottfried Herder’s aesthetic theory: his emphasis on and endorsement of art’s cultural embeddedness and historical variation, and his reliance on natural norms of artistic value. I propose that Herder’s essay, “Shakespeare,” suggests a possible resolution to this tension, a position I call “adaptive naturalism.” On this view, aesthetic value comprises a work’s capacity to promote the exercise of human natural capacities in harmony with the (natural or social) environment. Thus such (...) naturalistically grounded value does and must vary in form, in line with differences among social environments – and yet also may succeed or fail according to natural norms: some artworks are and promote better adaptation to their circumstances, than others. (shrink)

This essay revises customary interpretations of Johann Gottfried Herder that stress the non-political or anarchical nature of his philosophy and his opposition to Enlightenment thought. Approaching his politics through the idea ofBildung, it argues that Herder first elaborated on this seminal concept in a series of early texts concerned with the reform of Russia. It analyses Herder's writings on Russia in the context of wider Enlightenment debates about the reform of the empire, and shows thatBildungwas employed as a means to (...) mediate between contrasting models of political action put forward by contemporaries such as Voltaire and Denis Diderot. An outline of the subsequent development ofBildungin his anthropological works reinforces the political intention behind the concept, and situates Herder's political thought firmly within late eighteenth-century controversies. (shrink)

John Zammito, among others, argues that in his review of J.G. Herder’s Ideas, Kant criticizes Herder as a dogmatic metaphysician hypocritically: these criticisms themselves rest on dogmatic metaphysical grounds, viz. an insistence of the distinction of human beings (as souls or rational free agents) from the rest of nature, a commitment to “dead” matter and the like. Against this interpretation, I argue that Kant’s criticism of Herder is grounded not in metaphysical commitments, but in epistemological concerns articulated in the Critique (...) of Pure Reason, i.e., in Kant’s predominant critical treatment of metaphysics. As I shall also suggest, Kant’s arguments in the review are perhaps not quite representative of his position in the CPJ either, but rather represent a transitional position in his thinking concerning the explanation of organisms. (shrink)

This paper takes a close look at Berlin’s claim that the emergence of Counter-Enlightenment pluralism marks a momentous historical watershed. It concludes that Berlin is right to draw our attention to the importance of this event, but that he seriously misinterprets its significance. He has good reason, in particular, to treat Herder as ‘the most formidable adversary of the French philosophes and their German disciples’, but not because Herder put a stop to the ancient creed of monism on which they (...) relied. For Berlin’s monistic interpretation of the French Enlightenment, I shall show, badly misrepresents that intellectual movement and its impact on the world. The great significance of Herder’s pluralist critique of the Enlightenment lies, instead, in the way in which it rehabilitates prejudice as a source of human virtue and creativity, a critique that directly attacks the core mission of the philosophes: to remove the obstacles to the gathering, preservation and dissemination of useful knowledge. (shrink)

While the last several decades have seen a renaissance of scholarship on J. G. Herder (1744?1804), his moral philosophy has not been carefully examined. The aim of this paper is to fill this gap, and to point the way for further research, by reconstructing his original and systematically articulated views on morality. Three interrelated elements of his position are explored in detail: (1) his perfectionism, or theory of the human good; (2) his sentimentalism, which includes moral epistemology and a theory (...) of moral education; and (3) his theism, which deepens and justifies these other elements. (shrink)

The subject of this article is Herder?s unique conception of the soul-body relationship and its divergence from and dependence on Leibniz. Herder?s theory is premised on a rejection of the windowlessness of monads in two important respects: interaction between material bodies (as gleaned from Crusius and Kant) and interaction between the soul and body. Herder?s theory depends on Leibniz insofar as it agrees with the intimate connection Leibniz posits between the soul and the body, as his epistemology demonstrates, with, however, (...) the significant modification that the connection is real. Herder transforms the Leibnizian rehabilitation and use of substantial forms to develop a double-conception of the human soul as both thinking substance and substantial form: the soul, qua thinking substance, needs a body through whose senses it can interact with, and acquire knowledge of, the external world; the soul, qua substantial form, constructs itself this material body by harnessing the forces of attraction and repulsion. Herder?s theory provides an alternative to other contemporary accounts of the soul-body relationship, especially Kant?s, which start from the problem of relating two distinct substances. His unique and original reconciliation of the modern dichotomy of spirit and matter, via his connecting of Leibniz?s realms of final and efficient causes, is of great significance for the rise of German Idealism. (shrink)

Some of Herder's most striking ideas stemmed from his early evaluation of German literary publicity, which to his mind stood in stark contrast to conditions in the sociable world. Such a predicament bespeaks the importance of considering the relationship between printed text and lived sociability in the Enlightenment. By charting the heady twists and turns in his intellectual development from 1765 to 1769, this essay treats the young Herder in what for him became an aesthetically charged field between the two. (...) The public which he came to envision would be manifest to the senses, at least to the extent that it might be by the reader of print, but it also amounted to a surrogate for the more tangibly sensual experience of face-to-face community. (shrink)

This article analyses how Rousseau's First Discourse and the questions it posed about human progress and the reform of society were debated in the institutional context of the Berlin Academy by Formey and Herder. Despite some important disagreements, Formey and Herder fundamentally shared Rousseau's assumption that erudition could be detrimental both to society and to the individual. In order to limit the socially corrosive effects of the arts and the sciences, and in an attempt to realize their full beneficent potential, (...) they called for their reform through institutional regulation and management by a meritocracy of scholarly experts. Drawing on Hume, Herder in particular developed a positive role for the modern state as an active agent of enlightenment, provided it not only promoted the arts and sciences but also guaranteed freedom and the rule of law to ensure their flourishing. (shrink)

Herder is often criticized for having embraced cultural relativism, but there has been little philosophical discussion of what he actually wrote about the nature of the human species and its differentiation through culture. This book focuses on Herder's idea of culture, seeking to situate his social and political theses within the context of his anthropology, metaphysics, epistemology, ethics, theory of language and philosophy of history. It argues for a view of Herder as a qualified relativist, who combined the conception of (...) a common human nature with a belief in the importance of culture in developing and shaping that nature. Especially highlighted are Herder's understanding of the relativity of virtue and happiness, and his belief in the impossibility of constructing a single best society. The book will appeal to a wide range of readers interested both in Herder and in Enlightenment culture more generally. (shrink)

Claas Cordemann stellt im interdisziplinären Diskurs mit der germanistischen und philosophischen Herderforschung den Theologen Herder ins Zentrum und zeigt ihn als einen Denker von Rang, der die philosophische und theologische Debattenlage ...

In the course of developing these historical points, this book also shows that Herder and his tradition are in many ways superior to dominant trends in more ...

However, other leading philosophers of the era--such as David Hume, Adam Smith, and J.G. Herder--placed greater emphasis on feeling, seeing moral and political ...

The texts collected in this volume, which was originally published in 1969, contain Herder's most original and stimulating ideas on politics, history and language. They had for the most part not been previously available in English. In his introduction, Professor Barnard analyses the basic premises of Herder's political thought against the background of the Enlightenment. He examines Herder's concepts of language, community and culture, his theory of historical interaction, and his approach to the problem of change and progress. Finally, he (...) provides a brief comparative analysis of traditionalist thought following the French Revolution, showing how substantive writers like Burke differed from Herder despite the close similarity of political vocabulary. (shrink)

Leading scholars bring together eighteenth-century studies and postcolonial theory to analyze the role and reputation of Enlightenment in the context of early European colonial ambitions and postcolonial interrogations of Western imperial projects and aspirations.