ITA: L’elaborato ha come obiettivo una ricostruzione storica del dibattito tra Immanuel Kant e Friedrich Heinrich Jacobi nel contesto del cosiddetto _Pantheismusstreit_ degli anni Ottanta del Settecento. In particolare, si andranno ad evidenziare le fonti dei due autori, i quali propongono due interpretazioni uguali e contrarie rispetto alle possibilità della fede, nonché del rapporto che questa intercorre con la ragione. Nello specifico, si andrà esponendo la posizione kantiana oltre al mito del Kant «alles Zermalmender», rimarcando le radici profonde della sua (...) riflessione tanto nelle letture di autori quali Christian Wolff, Christian August Crusius o Georg Friedrich Meier, quanto nella sua stessa produzione, come testimoniato già dalla _Principiorum primorum cognitionis methapysicae nova dilucidatio_ all’inizio del suo percorso intellettuale, culminando quindi nel breve saggio _Was heißt: Sich im Denken orientiren?_ e nella seconda edizione della _Kritik der reinen Vernunft_ del 1787. Inoltre, si fornirà anche una ricostruzione della posizione jacobiana, delle sue fonti, quali, ad esempio, Johann Georg Hamann o Johann Wolfgang von Goethe, e della sua originale riflessione all’interno del contesto tedesco dell’epoca evocando soprattutto due opere, ovvero _Über die Lehre des Spinoza in Briefen an den Herrn Moses Mendelssohn_, vero e proprio _casus belli_ del _Pantheismusstreit_, e _David Hume über den Glauben, oder Idealismus und Realismus_. Dunque, obiettivi dello scritto sono tanto il dissolvere il mito di uno spietato Kant come «la lama che in Germania ha tagliato la testa al deismo», quanto quello dello Jacobi irrazionalista ed indegno del titolo di filosofo. ENG: The subject of this work is an historical reconstruction of the debate between Immanuel Kant and Friedrich Heinrich Jacobi in the context of the so-called _Pantheismusstreit_ that happened in the '80s of the Eighteenth Century. Specifically, the sources of the two authors are going to be stressed to highlight the equal and opposite interpretations given about the possibilities of the faith, as well as its relationship with reason. In particular, the kantian position is going to be displayed over the myth of Kant as «alles Zermalmender», drawing attention to his thought’s roots as much as in his lectures of Christian Wolff, Christian August Crusius or Georg Friedrich Meier, as in his own works, as the _Principiorum primorum cognitionis methapysicae nova dilucidatio_ already testimonies at the beginning of his career, climaxing in the short essay _Was heißt: Sich im Denken orientiren?_ as well in the second edition of the _Kritik der reinen Vernunft_ in 1787. Also, it is going to be proposed a reconstruction of the jacobian standpoint, careful to remark his sources, like Johann Georg Hamann or Johann Wolfgang von Goethe, and his original thought in the German context of the era, summoning two works of his, _Über die Lehre des Spinoza in Briefen an den Herrn Moses Mendelssohn_, the very _casus belli_ of the _Pantheismusstreit_, and the _David Hume über den Glauben, oder Idealismus und Realismus_. Therefore, goals of this works are the dispel of the myth of a ruthless Kant as «the sword that cut deism’s head in Germany», as well as the one on Jacobi as an irrationalist unworthy of being granted the title of philosopher. ​. (shrink)

The fifth chapter of _Experience Embodied_ is devoted to Herder’s theory of cognition and the epistemic merits of the capacity for ‘sympathy’, or ‘empathy’ – what Herder calls _Einfühlung_, and which Waldow renders more accurately as ‘affective immersion’. I situate Waldow’s reading of Herder as a member of the epistemological tradition within the debate on Herder’s relationship to the Enlightenment. Waldow’s reading, I contend, is congruent with the view of Herder as an Enlightenment, rather than anti-Enlightenment, figure. I focus on (...) what Waldow calls ‘the problem of the conceivability of difference’ (Waldow 2020, 185) and how she charts Herder’s proposed method of Einfühlung and the need for ‘affective immersion’ to address this problem. However, I also identify three potential problems, which Waldow does not address, that can arise when _Einfühlung_is taken too far: the first is that it may lead to relativism, and thus to incoherence; the second is reductionism, which can eliminate, rather than draw attention to, difference – thereby achieving the opposite goal; while the third is that relying solely on _Einfühlung_as a method can lead us into error, as it is speculative and lacks an external truth criterion. (shrink)

This paper seeks to explore the relationship between Mikhail Mikhailovich Bakhtin’s theoretical apparatus and ideas of the immediate precursors of the Jena Romantik school of German Romanticism: Johann Georg Hamann (1730–1788) and Johann Gottfried Herder (1744–1803). In doing so, it examines the themes and treatments that are common to these two thinkers and Bakhtin, tracing the tradition of anti-systematic thought through Hamann, Nietzsche and Bakhtin, and the transmission of Herder’s philosophy of Bildung through the Russian cultural milieu and Goethe. Initially, (...) the paper briefly outlines the early German Romantic ‘school’ of philosophy as a prelude to a more detailed examination of the ways in which Bakhtin assimilated German philosophy in general. The paper’s section on Hamann commences with a review of his background, using this as a basis for establishing connections between Hamann’s approach to communication and that of Bakhtin, based on a common epistemology focused on the self. The section on Herder is centred on his concept of Bildung and his historicist approach to literature, both of which interests Bakhtin shared. The paper then examines a number of conduits for Herder’s thought to Bakhtin, including Kant and Goethe. The paper concludes by examining Isaiah Berlin’s notion of the ‘Counter-Enlightenment’—in which movement he includes both Hamann and Herder—and the extent to which Bakhtin could be said to form part of this tradition. (shrink)

This examination considers the influence of the seventeenth century Cambridge Platonist Cudworth upon the thought of the late eighteenth century German thinker Herder. It focuses upon Herder's use of Cudworth's philosophy to create a revised version of Spinoza's metaphysics. Both Cudworth and Herder were concerned with the problem of determinism. Cudworth outlined a number of difficulties relating to this problem in the thought of Spinoza and proposed amendments, particularly the introduction of the middle principle of plastik, which would mediate between (...) the Ideas of transcendent reason and mechanical materialism. We find these amendments to Spinoza's philosophy also employed in Herder's contribution to the Pantheism Controversy, in which he too offers a revised Spinozism and introduces his own middle principle of Kraft. This demonstrates an important but under-explored English contribution to a key development in German intellectual history. The Pantheism Controversy was an epoch-making event, helping to bring an end to the German Enlightenment and to inaugurate the Romantic movement. Herder's version of Spinoza's thought revived the philosopher's fortunes, and Herder's notion of Kraft became central to Romantic aesthetics. Finally, Herder's use of Cudworth demonstrates the important but overlooked source of Platonic realism in German Romantic thought. (shrink)

Charles Taylor's influential exposition of Hegel made the doctrine of expressivism of central importance and identified Herder as its exemplary historical advocate. The breadth and generality of Taylor's use of ?expressivism? have led the concept into some disrepute, but a more precise formulation of the doctrine as a theory of meaning can both demonstrate what is worthwhile and accurate in Taylor's account, and allow us a useful point of entry into Herder's multifaceted philosophy. A reconstruction of Herder's overall philosophical position, (...) centred around a refined theory of what this paper labels ?Herderean expressivism?, reveals a naturalistic, teleological metaphysics. This metaphysics fulfils the Hegelian aim of providing what Dieter Henrich has called a ?feedback loop? between ontology and epistemology. Exploring Herder's expressivism, therefore, helps further the case for his decisive impact on Hegel's philosophy. Herder's methodological naturalism, however, represents an obstacle to Hegel's absolute idealism. (shrink)

This examination considers the influence of the seventeenth century Cambridge Platonist Cudworth upon the thought of the late eighteenth century German thinker Herder. It focuses upon Herder's use of Cudworth's philosophy to create a revised version of Spinoza's metaphysics. Both Cudworth and Herder were concerned with the problem of determinism. Cudworth outlined a number of difficulties relating to this problem in the thought of Spinoza and proposed amendments, particularly the introduction of the middle principle of plastik, which would mediate between (...) the Ideas of transcendent reason and mechanical materialism. We find these amendments to Spinoza's philosophy also employed in Herder's contribution to the Pantheism Controversy, in which he too offers a revised Spinozism and introduces his own middle principle of Kraft. This demonstrates an important but under-explored English contribution to a key development in German intellectual history. The Pantheism Controversy was an epoch-making event, helping to bring an end to the German Enlightenment and to inaugurate the Romantic movement. Herder's version of Spinoza's thought revived the philosopher's fortunes, and Herder's notion of Kraft became central to Romantic aesthetics. Finally, Herder's use of Cudworth demonstrates the important but overlooked source of Platonic realism in German Romantic thought. (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)