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Anthony Williams New York: St.

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It was T. Jahrhundert, Studien zur Poetik und Geschichte der Literatur, vol. Inka Kording Darmstadt: Wissenschaftliche Buchgesellschaft, , The wording in this letter to Dorothea Henriette von Runckel of 4 September and published in could well have been introduced by the original editor, Von Runckel, who took many liberties with the texts.

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The present edition has not consulted the actual manuscripts preserved in the University Library of Leipzig. Rolf Grimminger Munich: Hanser, Wolfgang Beutin et al. Stuttgart: Metzler, The fourth edition now includes a discussion of sensibility as the dialectic of enlightened rationalism. Clare Krojzl London: Routledge, Jahrhunderts und seiner Wirkungsgeschichte 13 : —40, here Pikulik wrote against the dominant fashion of literary sociology and Marxist criticism of the s.

It is vol. The study is more challenging and suggestive than informative or cohesive.

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Paul Goetsch. ScriptOralia, vol. Bernhard Fabian Heidelberg: Carl Winter, , —21, here — Idee und Wirklichkeit dichterischer Existenz um Frankfurt a. The volume was put together by a Greifswald Magister, since Schwarz died at the age of Magdalene Heuser et al. The Versuch was published in as Lebensbeschreibung von Friderika Baldinger, von ihr selbst verfasst by Sophie von La Roche, who had received from E.

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Baldinger the manuscript of his wife, who died in , with a request for publication. Silvia Bovenschen, Die imaginierte Weiblichkeit, — April —April , ed. Wilhelm Weischedel Darmstadt: Insel, , , Hans Schauer. Schriften der Goethe-Gesellschaft, vol. Immanuel Kant. Bollinger, Rather, it is a periodic event in the intellectual history of the West and in recent years also of nonWestern cultures, in which reason becomes more concerned with its own operations than with specific contents.

Yet, although it generally claims to proceed both in the analytic and the synthetic mode, more often than not it focuses its energies on dismantling previous systems without advancing to new concrete and coherent contents. In a narrower sense, Enlightenment refers to the dominant, albeit not exclusive, philosophical movement of the eighteenth century in Europe and North America as well as the literary and cultural production at large that is influenced by this thinking.

As is the case with almost every historical period, the Enlightenment cannot be dated with precision. Moreover, its beginning and duration differ in different countries. In Germany, was suggested for a starting date, the year in which Christian Thomasius — first announced and held a university lecture in German instead of Latin, the standard language of discourse in universities. This dictionary was translated into German in the s under the supervision of Johann Christoph Gottsched — , and it exerted an influence on Gotthold Ephraim Lessing — , Johann Joachim Winckelmann — , on French philosophers and the Americans Benjamin Franklin — and Thomas Jefferson — For Germany, Enlightenment scholars often suggest the ascension of Frederick the Great of Prussia to the throne in as the beginning date.

The end of the Enlightenment is probably easier to date politically than intellectually. In France, one could point to , when Napoleon crowned himself emperor. In the rest of Europe the beginning of the Vienna Congress and the period of Restoration in might be set as an ending date. It was in this year that the journal Berlinische Monatsschrift, which had become the leading forum for German Enlightenment authors, ceased publication. Ultimately, these dates are only of minor importance, and it suffices to remember that the Enlightenment began in the late seventeenth century, gained momentum and peaked first in England in the first third of the eighteenth century, in France around mid-century and in Germany probably in the s and s.

In Great Britain, John Locke initiated the critical philosophy of the eighteenth century by examining the means and limitations of thought itself. David Hume — continued this investigation through his critique of the concepts of substance and causality, and arrived at the conclusion that knowledge should be conceptualized as probability rather than certainty. The same idea was developed by the Earl of Shaftesbury — and Adam Smith — , both of whom argue for a moral and communal sense as the basis of moral conduct. In the Unites States, thinkers and statesmen like Jefferson, Franklin, and Thomas Paine — wedded Enlightenment thought with political praxis and based a newly founded nation on Enlightenment principles.

Rational Metaphysics and Natural Law Enlightenment thought in Europe developed within the context of seventeenth-century rational metaphysics, that is, the systems of Descartes, Spinoza and Leibniz. While all three philosophers were considered forerunners by Enlightenment thinkers in some respects, the Enlightenment also directly opposed other aspects of their complex metaphysical systems. The least influential of the three seems to have been Descartes, lauded for his methodological rigor, but simultaneously criticized for the attempt to extend his mathematical method to all areas of inquiry.

A consequence of this finding, however, was the separation of cognition and matter, res cogitans and res extensa, as two different substances. Descartes oriented himself at the theological discussion of the scholastics with this concept of substance, yet the notion of two different substances caused a number of problems that he could not convincingly solve.

Spinoza suggests a collapse of creation and created substances, of God and nature, as well as of God and mind into one substance. God, nature, and the mind should be considered all of the same substance. Body and soul are not two different substances, merely two attributes of the same substance. He is no longer the transcendent cause of the world, nor is his freedom unlimited; rather, he is bound to the necessity of natural laws.

But on the other hand, the universe as a whole becomes deified, and matter loses its status as a lesser substance. Moses Mendelssohn — , by pointing to his friend Lessing, argued that an enlightened pantheism is neither damaging for religion nor for morality. This controversy stirred up a significant reaction among contemporary German intellectuals and writers. Further, Spinoza was applauded by Enlightenment thinkers for his courageous support of freedom of speech and tolerance in the state. Leibniz agreed with Descartes, Spinoza, and their scholastic precursors that all metaphysics rests on the concept of substance.

Hence, he insists that all substances have an inherent potential to act, namely Kraft. Yet these substances, of which an endless number exists, cannot be influenced from the outside. Therefore, the sensualist solution to the problem of the interaction between matter and mind suggested by English philosophers was not convincing for Leibniz.

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It follows that the soul cannot be subject to causality, hence is free. Leibniz also suggested that this harmony serves as indirect proof of God and as such perfect conformity must by necessity have a perfect cause. Leibniz also exerted an influence on the legal debates of the eighteenth century and became one of the pathbreaking thinkers of modern international law with his edition of documents from the history of international law, the Codex iuris gentium diplomaticus of Natural law generally refers to the postulation of a law that precedes all existing legal systems deemed to be positive law.

As such, natural law is considered to be based on cosmological, divine or anthropological facts that allow both a prescriptive relation to positive law as well as its critique. Obviously, the defense of natural law changed over time so that — in an oversimplified manner — we can detect a cosmological rationale in antiquity Plato, Aristotle which gives way to a theistic interpretation in the Middle Ages Thomas Aquinas and is in turn supplanted by an anthropological reading in the modern era.


In fact, it was during the age of absolutism that natural law was newly conceived from the perspective of social anthropology. Pufendorf argues that because man depends on society, natural law obliges him to be social and to serve his community. Thomasius agrees with Pufendorf in this respect; for him, too, religion and law can be separated. Ultimately, law is again defined as positive law: only that which can be enforced by means of political power must be deemed legal. Hence, natural law remains an ethical principle, but no longer possesses legally binding force.

Thomasius was also one of the first scholars to attack both the use of torture in legal proceedings and the prosecution of witches. In the latter, he was preceded by the Jesuit Friedrich von Spee, although Spee did not attack the belief in witches so much as their unfair treatment by 17 the legal system. In Germany, natural law theory underwent a process of individualization in the hands of Leibniz.

He argued that the individual possesses certain inborn and inalienable rights. This pronouncement was read by subsequent generations of Enlightenment philosophers to mean that all citizens have irrevocable rights which no state may withhold from them. In the early nineteenth century, natural law theories exerted a certain influence on political and economic liberalism as well as on early socialist thinkers, but soon after a decline set in.

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What is Enlightenment? The s in Germany are characterized by the attempts of its leading thinkers to come to an understanding about the nature of Enlightenment. In the decades between and , the so-called popular philosophy had gained more and more ground. As the theoretical manifestation of Bildung, Enlightenment champions rational cognition and the ability to deliberate rationally.

As a social being, man needs culture; when viewed as a human being outside the social sphere, Enlightenment suffices for him. The former can actually be detrimental to the social life, which ranks as the superior value. When religion and morality are endangered by Enlightenment critique, one ought to privilege 19 prejudice over damaging inquiry.

In the same year Kant published what would become the best-known text of the German Enlightenment, although it was neither its most coherent nor its most typical. Kant argues that laziness and cowardice are the reasons for the self-inflicted immaturity, and that the process of individual Enlightenment can only be initialized by an act of daring. In light of this, Kant modifies the Horacian imperative Sapere aude! Enlightenment for Kant is a long and slow process; revolutions do not lead to a reform of thought, but merely to new prejudices A The only precondition for societal Enlightenment is the freedom for the public use of reason.

This freedom, however, is primarily the freedom of inquiry for the purpose of research. When it comes to the sphere of civil government, it will often be required that the individual pursuit of truth be harnessed by the obligation to guarantee effective government. Enlightenment is not a state to be reached, but a continuous process. It is the natural development of the human race, and therefore it can only be stopped by means of force. Yet interference with the process of Enlightenment must ultimately be considered a violation of human rights A Man is only at fault if he is unwilling to eman23 cipate himself from false authority.

For him, the age was enlightened indeed, yet it was still barbaric. The German Sonderweg Regarding Religion In Germany, Enlightenment criticism of religion lacked the radicalism of anti-theological and anti-clerical thought that could be witnessed in England and France. However, most European philosophers were united by one aspect of the discussion of religious faith, namely their support for confessional and general tolerance. Although several Enlightenment authors also cautioned that tolerance tout court can have harmful effects, Bayle, Locke, Spinoza, Voltaire, Lessing, and many others agreed that tolerance was a desirable character trait and the duty of ecclesiastic and political rulers.

A general tendency in the theological debates of the eighteenth century was to emphasize questions of ethics over those of dogmatics, hence to underscore the practical dimension of faith. Theologically, this criticism involved a paradigm shift away from the Augustinian-Thomasian tradition and toward the teachings of Pelagius who taught that man can overcome the evil aspect of his nature through and owing to the existence of his free will.

Although it was decried as heretical by the Catholic Church, this ethics based on individual effort still possessed a strong appeal for a century intent on human betterment.

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Much of the critique of orthodox religion in Germany and elsewhere centered on the relation of reason and revelation. Leibniz, and even more his student Wolff, insisted that reason and revelation are not mutually exclusive, but complementary.