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The core of J.G. Herder's philosophy of nationalism lies in the conviction that human creativity must be embedded in the particular culture of a communal language. While he acknowledged that this cultural particular must be integrated into a more universal humanity, he insisted that each culture should preserve its incommensurable distinctiveness. He also called for a new method of enquiry regarding history, one that demands empathetic sensitivity toward the uniquely individual while realizing that there are few gains without losses. F.M. Barnard demonstrates that Herder, despite his innovative work on the idea of nationality, was fully aware of the dangers of ethnic fanaticism, but also of the hazards of what is now known as globalization, recognizing that these must be tempered by a sense of universal humanity. Barnard shows that Herder anticipated modern theories of the dynamics of cultures and traditions through the problematic interplay of persistence and change and that his speculations on cultural and political pluralism, on language as a democratic bond, and on the possible fusion of communitarian and liberal dimensions of public life remain relevant to contemporary debates
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.
The texts collected in this volume contain Herder's most original and stimulating ideas on politics, history and language.
While acknowledging the significant gains modernity and post-modernity offer Western civilization in the areas of liberty and knowledge, Schmitz sees in their arguments a superficiality that does not bite to the bone. In The Recovery of Wonder he proposes we approach the world as a gift in order to regain the sense of wonder Shakespeare so eloquently recognized.
'Crafting humans' – and its corollary human enhancement – is a contested topic, both in medical sciences and the humanities. With continuing advances in science and technology, scientists and the general public alike are aware that the basic foundations of the human condition are now at stake. This volume contributes to this growing body of work. It offers insights into some of the reflections and imaginaries that have inspired and legitimated both theoretical and practical programmes for 'crafting' humans, ranging from the religious/spiritualist and the philosophical/cultural to the secular and the scientific/scientistic; from the religious and mystical quest for human perfection to the biopolitical eugenic state of the twentieth century, and current theories of human enhancement. This volume discusses these topics in a synchronized way, as interrelated variants of the most central story in history, that of human perfectibility.
This book offers new perspectives on the historical origins and contemporary challenges of modern hermeneutics through a detailed exploration of Herder's Enlightenment philosophy.
Offers a new interpretation of Johann Gottfried Herder's political thought, situating his ideas in pan-European Enlightenment debates.
Johann Gottfried Herder (1744-1803) is a towering figure in modern thought, but one who has hitherto been severely underappreciated. Michael Forster seeks to rectify that situation He considers Herder's philosophy in the round and argues that it is both far more impressive in quality and far more influential in modern thought than has previously been realized. After an introduction on Herder's intellectual biography, philosophical style, and general program in philosophy, there are chapters on his philosophy of language, his hermeneutics, his theory of translation, his contribution of the philosophical foundations for both linguistics and cultural anthropology, his philosophy of mind, his aesthetics, his moral philosophy, his philosophy of history, his political philosophy, his philosophy of religion, and his intellectual influence. Forster argues that Herder contributed vitally important ideas in all of these areas; that in many of them his ideas were seminal for major subsequent philosophers, including Friedrich Schlegel, Schleiermacher, Wilhelm von Humboldt, Hegel, and Nietzsche; that they indeed founded whole new disciplines, such as linguistics, anthropology, and comparative literature; and that moreover they were in many cases even better than what these subsequent thinkers and disciplines went on to make of them.
A major rethinking of the European novel and its relationship to early evolutionary science The 120 years between Henry Fielding's Tom Jones (1749) and George Eliot's Middlemarch (1871) marked both the rise of the novel and the shift from the presumption of a stable, universal human nature to one that changes over time. In Human Forms, Ian Duncan reorients our understanding of the novel's formation during its cultural ascendancy, arguing that fiction produced new knowledge in a period characterized by the interplay between literary and scientific discourses—even as the two were separating into distinct domains. Duncan focuses on several crisis points: the contentious formation of a natural history of the human species in the late Enlightenment; the emergence of new genres such as the Romantic bildungsroman; historical novels by Walter Scott and Victor Hugo that confronted the dissolution of the idea of a fixed human nature; Charles Dickens's transformist aesthetic and its challenge to Victorian realism; and George Eliot's reckoning with the nineteenth-century revolutions in the human and natural sciences. Modeling the modern scientific conception of a developmental human nature, the novel became a major experimental instrument for managing the new set of divisions—between nature and history, individual and species, human and biological life—that replaced the ancient schism between animal body and immortal soul. The first book to explore the interaction of European fiction with "the natural history of man" from the late Enlightenment through the mid-Victorian era, Human Forms sets a new standard for work on natural history and the novel.
The English-German collection Herder on Empathy and Sympathy: Einfühlung und Sympathie im Denken Herders considers the meaning and role of the concepts of empathy and sympathy in Herder’s thought. Herder invokes sympathy in a number of disciplinary domains ranging from metaphysics, biology, anthropology, epistemology, psychology, morality, politics, history, aesthetics to homiletics. While Herder is shown as belonging to a long line of thinkers who view sympathy as a metaphysical principle contributing to the interconnectedness of all parts of nature, he also offers new insights about intra-/inter-species sympathetic communication and distinctively human varieties of sympathy for which he reserves the term “sich einfühlen”. Acknowledging the limits of the natural capacity for “sich einfühlen”, Herder nonetheless calls for its reflective cultivation in various domains.