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Encyclopedia > Hamann

Johann Georg Hamann (1730 - 1788) was a German pietist protestant, thinker, and friend of the philosopher Immanuel Kant. His distrust of reason led him conclude that a childlike faith in God was the only solution to the vexing problems of philosophy. Also known by the epithet Magus of the North, he was one of the precipitating forces for the counter-enlightenment. He was an influence to Herder, Goethe, Friedrich Heinrich Jacobi, Hegel and Kierkegaard.


Life

Johann Georg Hamann was born in Königsberg in 1730, the son of a midwife and a barber-surgeon. At 16 he began study in philosophy and theology, later changing to law; he also was widely read in literature, philology, mathematics and science. He left university without completing his studies and became the governor to a wealthy family on a Baltic estate, continuing his extraordinarily broad reading and private research. He took up a job in the family firm of a friend from his Königsberg days, Christoph Berens, and was sent on an obscure mission to London, in which he evidently failed. He then led a high life until he ran out of friends, money and support. In a garret, depressed and impoverished, he read the Bible cover to cover and experienced a religious conversion.


He returned to the House of Berens in Riga, where they evidently forgave him his failure. He fell in love with Christoph Berens' sister, Katharina, but was refused permission to marry her by his friend, on the grounds of his religious conversion; Berens was an enthusiastic follower of the Enlightenment and was nauseated by the more pious manifestations of Hamann's new-found religiosity. Smarting from this blow and its motivations, Hamann returned to his father's house in Königsberg, where he lived for the rest of his life until his final months.


In Königsberg, he never held an official academic or ecclesiastical post, in part due to a pronounced speech impediment. Eventually, through the intercession of his acquaintance Immanuel Kant, he found work as a civil servant in the tax office of Frederick the Great, whom Hamann in fact despised. Nevertheless his principal activity was as an editor and a writer; he was considered one of the most widely-read scholars of his time (greatly aided by his fluency in many languages), as well as a notorious author. During this time, despite his committed Christianity, he lived with a woman whom he never married but to whom he remained devoted and faithful, having four children on whom he doted, and who occasionally feature in his writings (principally as unruly distractions to the author's scholarship).


At the end of his life he accepted an invitation to Münster from one of his admirers, Princess Gallitzin. He died in Münster in 1788.


External links

Entry on Hamann in the Stanford Encyclopedia of Philosophy (http://plato.stanford.edu/entries/hamann/)


  Results from FactBites:
 
Johann Georg Hamann [Internet Encyclopedia of Philosophy] (2509 words)
Like Kant, Hamann attended the University of Königsberg, and in his early life was a devoted partisan of the Enlightenment, the philosophical and literary movement that emphasized the clearing away of outdated prejudice and the application of scientific reason to every area of human life.
Hamann is clearly on to something important here, because the force of KantÂ’s conclusions in the Critique of Pure Reason requires that we accept his quite substantial body of terminology, such as the distinctions between a priori and a posteriori, and between analytic and synthetic propositions.
Hamann thus rejects KantÂ’s view that the incapacity he bemoans is "self-incurred." Instead, the "enlightened" state replaces one dominant group (say, the aristocracy) with another ("Enlighteners" such as Kant).
Johann Georg Hamann (6741 words)
Johann Georg Hamann was born in Königsberg in 1730, the son of a midwife and a barber-surgeon.
Hamann's use of this genre itself makes the point: the demand that only one meaning may exist for a text arises from an impoverished notion of meaning and creativity; one that misunderstands the nature of composition and the nature of interpretation alike.
Hamann consequently did not confine his attention to epistemology and reason when considering what human beings are, and passion, the thirst for vengeance, and sexual ecstasy form a part of his picture as well.
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