Herder

Con lo sviluppo dell'antropologia moderna, alcuni problemi filosofici si ripropongono in forma inedita. Riflettere sull'uomo non significa più conoscere se stessi, né parlare di Dio o dell'anima, ma confrontarsi con un essere problematicamente proteso tra determinatezza e libertà, tra "natura" e "mondo". Il volume mostra come lo svolgersi di questa vicenda sia assai meno frammentario e discontinuo di quanto talora si presuma. Il problema antropologico è al centro di un vivace ed aspro dibattito che, dal fiorire dell'antropologia all'epoca di Herder e Kant, giunge, attraversando l'intero sviluppo del pensiero ottocentesco e in particolare le opere di Hegel, Marx, Darwin e Nietzsche, fino all'«antropologia filosofica» e alla critica dell’«antropologismo» da parte di Husserl e Heidegger. E’ su questo sfondo tematico che si comprendono molti degli sviluppi novecenteschi e contemporanei.

Through the filming of herders and herd animals within a multi-species hybrid community—essentially two herding encampments in Mongolia—I provide an example of an alternative methodological approach to both ethnographic filmmaking and multi-species research. This paper is a call for scholars engaging in the exciting and emerging area of multi-species ethnography to adopt a multi- sensory, etho-ethnographic approach to filmmaking in the field with attention to both visual and auditory communication between human and non-human agents.

The essay argues that Der Runenberg can be read as a romantic allegory of linguistic mystery and wonder between man and nature. In closely reading J. G. Herder’s philosophy of the origin of language, it claims Herder’s philosophy cannot philosophically justify the natural origin of linguistic expression in man without presupposing the philosophically incomprehensible concept of what the romantics called the “language of nature.” By way of understanding the essence of linguistic expression proper rather in the praxis of reflexive language, the novella adequately articulates the language of nature as a figure of mystery in poetic language that reflects on its own representation thereof. Accordingly, the essay first attempts to establish that the uncertain, mysterious divide between man and nature in their respective capacity for linguistic expression is a legitimate theme in both Herder’s writings and Tieck’s novella. It then attempts to demonstrate how the novella reflects on its representation of the same: on the story-level, the logic of the story confuses the language of man and the language of nature, precluding any stable definition of these figures; on the textual-level, various poetic techniques undermine the text’s own use of language, generating a sense of linguistic incomprehensibility.

Esta investigación surge con el objetivo indagar y profundizar en la temática del inicio y desarrollo del pensamiento nacionalista en la cultura occidental y su influencia en la creación musical de la época (siglo XIX); tomando como análisis de caso al compositor italiano Giuseppe Verdi y su ópera Nabucco, dentro del escenario de la unificación de la península itálica. La investigación profundiza en la temática del nacionalismo y uno de sus autores destacados, Johann Gottfried von Herder y resalta los eventos históricos significativos que dieron paso a la creación de los idearios nacionales en la Europa del siglo XIX y en especial el italiano. En la época del Romanticismo, debido a las invasiones napoleónicas, Europa sufrió una consolidación del sentimiento nacionalista. Filósofos como Herder abandonan la idea ilustrada del hombre universal por la idea del hombre local, poniéndose un énfasis en la investigación de cada aspecto cultural de cada nación. En Italia el movimiento nacionalista tendría a dos filósofos como figura central: Giuseppe Mazzini y Vincenzo Gioberti. Estos crearían el marco ideológico para fundamentar la causa unionista, y crear un esquema de Estado que sirviera a los intereses nacionales. Asimismo, la investigación toma como caso de análisis a Giuseppe Verdi, y su ópera Nabucco, debido a su cercanía temporal con el proceso de unificación italiana, como por el carácter nacionalista que se encuentra dentro de la obra.

We argue that an adequate understanding of creativity requires us to see it as connected to the generative sources of human expression in communal practice. Creativity is not primarily the process of finding novel solutions to predetermined problems. Rather, it is the dynamic process by which the implicit normativity of our communal lives is constantly renewed or reenacted. Language can be seen as providing a paradigm for creative human expression in general, not because it mediates human action, but because language and creativity have the same genetic sources. Following a tradition of  genetic thinking that originates in the thought of Goethe, Herder and von Humboldt, we argue that human creativity is the dynamic consequence of a 'lack' or disharmony, a reflective distance to the center of our relations with the world. However, whereas the aforementioned genetic thinkers believed that the conflicts and polarities of human life could be overcome in creative development or Bildung, we show that the work of Mikhail Bakhtin offers a different understanding of creativity as the open-endedness and generativity expressed through the juxtaposition of multiple simultaneous voices. Recognizing the polyphony at the heart of creative expression liberates creativity from the mysterious genius of extraordinary individuals and reveals it as a process in which the tensions and ambiguities of real social life are always already implied.

Zusammenfassung: Nietzsche hat Herder bekanntlich nur geringe und vor allem polemische Aufmerksamkeit gewidmet. Wie Nietzsche verstand jedoch schon Herder den Menschen und seine Kultur betont aus Analogien mit natürlichen Prozessen; beiden ging es -mit Nietzsches Begriff -um eine ‚Vernatürlichung' des Menschen. Dabei nimmt der Ursprung der Sprache eine Schlüsselstellung ein, und hier unterstreichen wiederum beide die Rolle unbewusster Instinkte und Triebe, die zur Produktion von Analogien und Metaphern führen. Da sie sich aber dessen bewusst sind, dass auch ihre Ursprungsdiskurse an die Sprache gebunden bleiben und keine wissenschaftlichen Theorien sein können, werden diese Instinkte und Triebe, jenseits jeden biologistischen Reduktionismus, nur als heuristische Zeichen kenntlich. Während Herder jedoch an der Rolle des Bewusstseins bei der Sprachgenesis festhält, macht Nietzsche, auch hier noch konsequent pragmatisch ansetzend, die Entstehung des Bewusstseins selbst von der Kommunikation abhängig.

Case studies in postcolonial contextualization mark a forty-year-old missiolog-ical trend in evangelical scholarship. The largely unqualified support of indigenous theological expression by mission theorists represents an epistemological shift from a conservative bibliology toward felt-needs evangelization and religious roundtable dialogue methods. Evangelical contextualization theory today echoes German Ro-manticism's early assessments of indigenous language and local religion, especially as seen in the works of pluralistic Johann Gottfried Herder (1744–1803). No study of postcolonial contextualization is complete without considering the enduring influence of Herder's " vernacular consciousness " on the current missiological mindset.

Unlike liberalism, which views the state as the fundamental entity in politics, Cultural Nationalism views the nation as the point of departure. The cultural nation is the political embodiment of the national culture of the people, and this national culture is seen as constituting the people, rather than being an invention of individuals created through rational agreements, as it is in liberal theory. Cultural Nationalism views the nation as an organic outgrowth of a Volk, which share historical and social cultural practices centred on a common language, ethnic practices, religion, and even race to the extent that the latter is tied to the former. The cultural nation strives to

This essay offers a dialectical inversion of the title of the volume in which it appears. It argues for an understanding of “world literature” and “national literature” as dialectically opposite concepts, each historically, and irremediably, dependent on the other in order to perform its particular abstract work. Focusing on the cultural work of philology in its relation to the planetary economy of translation at the time of the emergence of the concept of “world literature,” the essay argues that, on the one hand, “world literature” as a paradigm of literary study and creation cannot be understood as superseding the paradigm of “national literature”; and, on the other hand, peripheral national literatures (here, Persian literature) cannot but be “world literature,” for they could have not been conceived neither as “national” nor as “literature” were it not for the abstract work performed by the concept of “world literature".

Sommaire
Dès l’émergence de la querelle du panthéisme, il a été tacitement admis que Goethe était spinoziste. Cette opinion se trouve confirmée dans la correspondance de Goethe et Jacobi, laquelle nous conduit à préciser comment Goethe reprend à son compte, par une démarche scientifique qui vise à saisir les totalités organiques à même les phénomènes singuliers, le projet d’une scientia intuitiva. Sur ce chemin, nous précisons la position de Goethe dans le Pantheissmustreit en la comparant à celles de Schelling et de Herder, tous deux spinozistes affirmés. Il s’avère enfin que si Goethe est proche de la Critique de la faculté de juger quant à la conception de l’organisme qui y est véhiculée, il s’éloigne du criticisme kantien dans l’exacte mesure où il croit possible l’accès à la science intuitive via l’exercice d’un « empirisme délicat », baptisé morphologie.

Abstract
At the outset of the Pantheism controversy, it has been tacitly admitted that Goethe was a Spinozist. This opinion is confirmed by the correspondence between Goethe and Jacobi, which reveals that the former’s scientific method was – in the unified intellection of concrete phenomena and organic wholes – the Spinozist project of a scientia intuitiva reenacted. From this, we flesh out Goethe’s position in the Pantheissmustreit by contrasting it with Schelling’s and Herder’s, both openly Spinozists. In the end, we see that if Goethe adheres to the Critique of Judgment concerning the conception of the organism it exhibits, he simultaneously distances himself from Kant’s critical theory, claiming that intuitive science is possible through the practice of a « delicate empiricism », that is, of morphology.

In his early essay On Truth and Lies in a Nonmoral Sense, Nietzsche questions the possibility of knowing reality through language. This paper compares and contrasts Herder's and Nietzsche's theories of the origin of language with the aim of elucidating the Nietzschean view. The study concludes with a consideration of relevant passages on language in two works of Nietzsche's late philosophy: The Gay Science (1882) and Beyond Good and Evil (1886).

A field work reflection piece that examines how cultural practices of Muslim herders (Mbororo) have interacted with the spread of the tsetse fly in the area near Tchabal Mbabo on the Adamaoua Province of Cameroon. Written in 2004.

Full citation:
“Reflections from the Field: Islam and the Tsetse Fly.” Sylvanet 17 (2).

This article investigates the intellectual history of the argument for the antiquity of Ex 34,11–26. In the contemporary debate about pentateuchal theory, a question that remains insufficiently addressed is how and why the idea originally developed that the unit represents an ancient, independent, pre-Deuteronomic legal source. Wellhausen credited the idea to Johann Wolfgang von Goethe’s »Zwo bisher unerörterte biblische Fragen …« (1773). Like Goethe, Wellhausen regarded the unit as a »ritual Decalogue,« in contrast to the »ethical Decalogue« of Exodus 20. The distinction helped Wellhausen consolidate the classical model of the documentary hypothesis: he attributed the cultic Decalogue to the Yahwist and the ethical one to the Elohist. Despite the importance of Goethe’s essay to the history of pentateuchal criticism, it is not clear that its arguments have previously been investigated. The article addresses equally Goethe's construction of the Jew as "other" and as particularistic, in contrast to the German Protestant as "self" and universal. The article demonstrates that Goethe could not have read read Spinoza's Tractatus, despite the common belief otherwise.

Keywords:
Julius Wellhausen, Johann Wolfgang von Goethe, Baruch Spinoza, Zwo bisher unerörterte biblische Fragen, Dekalog, Decalolgue, cultic Decalog, ethical Decalog, German Jewish history, Christian Jewish relations, Ten Commandments, history of biblical scholarship, Exod 34:11-26; German Romanticism

La lezione è volta a illustrare i nodi più rilevanti del dialogo di Herder dal titolo "Iduna" sui temi della nuova mitologia, in connessione con il testo "Il più antico programma sistematico dell'idealismo tedesco. e con le tesi successive di Fr. Schlegel

Wenchangjia and CK Stuart. 2014. Tibetans, Camels, Yurts, and Singing to  the Salt Goddesses: An A mdo Elder Reflects on Local Culture. Asian  Highlands Perspectives 35:103-124.

Historical camel herding and use in Mang ra (Guinan) County, Mtsho lho (Hainan) Tibetan Autonomous Prefecture, Mtsho sngon (Qinghai) Province, China is described through the recollections of Rin chen skyid (1919-2011) and other lifelong residents of the area. Yurts and salt collecting and culture are also described. Three maps and four photographs provide additional information.

L’élaboration par Kant du concept de logique transcendantale renouvelle profondément la façon de concevoir la logique et contribue à susciter la question de la logique telle que Trendelenburg la posera : penser tout à la fois le contenu et la forme en évitant l’écueil du formalisme et l’écueil du dogmatisme. Le but du présent recueil est de montrer comment les enjeux liés à cette mise en question sont débattus tout au long de l’idéalisme allemand. Contre la tendance des logiciens et des philosophes à réduire les débats d’alors à un rejet unilatéral de la logique formelle, les contributions rassemblées ici mettent en évidence les tensions et les questions qui, de la logique transcendantale de Kant à la logique spéculative de Hegel, contribuent à redéfinir le statut de la logique.

    Die Ausarbeitung des Konzepts der transzendentalen Logik durch Kant bedeutet eine tiefgreifende Erneuerung des Verständnisses der Logik und trägt dazu bei, die Frage nach der Logik so aufzuwerfen, wie sie Trendelenburg später stellen wird : Wie kann man zugleich den Inhalt und die Form denken und dabei die Klippe des Formalismus und die Klippe des Dogmatismus vermeiden ? Ziel des vorliegenden Sammelbandes ist es zu zeigen, wie die Probleme, die sich aus dieser Fragestellung ergeben, in der Epoche des deutschen Idealismus erörtert wurden. Entgegen der Tendenz der Logiker und Philosophen, die damalige Debatte auf eine einseitige Ablehnung der formalen Logik zu reduzieren, heben die Beiträge dieses Bandes die Spannungen und Fragen hervor, die - ausgehend von der transzendentalen Logik Kants bis zur spekulativen Logik Hegels - dazu beitragen, den Status der Logik neu zu definieren.

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Articles de : Andreas Arndt, Andrea Bellantone, Christian Berner, Alessandro Bertinetto, Lu De Vos, Elodie Djordjevic, Elena Ficara, Jean-Marie Lardic, Guillaume Lejeune, Jean-Christophe Lemaitre, Bernard Mabille, Gilles Marmasse, Volker Peckhaus, Marc Peeters, Jean-Michel Pouzin, Cristiana Senigaglia, Charles Theret.

La diversité de la nature et des réalisations humaines est devenue une valeur incontestable des sciences naturelles, humaines et sociales. La diversité de la planète fascine. Elle nous invite aussi à repenser une éthique de la diversité, suite à l’accroissement des menaces sur la biodiversité, à l’uniformisation de la production des biens culturels et à l’hostilité à l’égard de celui qui est perçu comme «différent» de la part d’un «nous» majoritaire qui se considère comme homogène.
Cette éthique de la diversité ne vise pas à «préserver» la diversité, mais à la construire, la produire, la réinventer de manière permanente et créative. Ainsi, la diversité n’est pas comprise comme la différence par rapport à un élément commun. Elle relève de la multiplicité et de la variété naturelle ou humaine, dans laquelle nous vivons en rapport avec tous et avec tout. En somme, il s’agit de la responsabilité qui nous incombe de nous désidentifier, de nous différencier, de nous diversifier nous-mêmes, tout en prenant conscience, au sein de ce processus, de notre relation indissoluble avec tous les autres êtres naturels et humains.
Cet ouvrage international réunit des auteurs issus de diverses disciplines, comme la philosophie, la musicologie, la psychologie,
les sciences politiques, le droit, la biologie, la physique, la chimie et les nanosciences. Nourri des idées d’Apel, de Bourdieu, de Cassirer, de Darwin, de Deleuze, de Dworkin, de Foucault, de Freud, d’A. von Humboldt, de W. von Humboldt, d’Habermas, de Herder, d’Husserl, de Jonas, de Kandinsky, de Kant, de Levinas, de Lévi-Strauss, de Luhmann, de Marcuse, de Messiaen, de Musil, de Rawls et de Tönnies, cet ouvrage développe une éthique de la diversité dans le champ socio-politique, dans celui des sciences et des arts (et plus précisément dans les domaines des langues, de la littérature, de la musique, de la philosophie et du langage scientifique) et dans celui de la nature.

L’articolo studia la ripresa dell’analogia tra linguaggio e forme di governo (democrazia, tirannide, dispotismo) nella riflessione filosofica e linguistica francese e tedesca degli anni sessanta del Settecento (nel cui contesto tale analogia si intreccia alla trattazione di problemi quali l’essenza del discorso poetico, il rapporto tra filosofia e scienza, la storicità delle lingue, la possibilità di una lingua universale delle scienze, l‘atteggiamento nei confronti del dispotismo). Dopo una ricostruzione della storia del dibattito dall’antichità alla prima età moderna (Varrone, Quintiliano, Orazio, Ruggero Bacone, Port-Royal, Duclos), l’attenzione si concentra sulle varie declinazioni di tale analogia in Michaelis, Beauzée, Lambert e, infine, in Herder, di cui viene analizzata sia la presa di posizione giovanile, sia l’eredità di quest’ultima nelle opere della maturità.

During Spain’s colonization of the Americas and its striving to “civilize” peoples considered barbarians, the idea of a world in which a single way of life was compulsory emerged for the first time. By making European cultural norms a requirement for Christianization, José de Acosta, a 16th century Spanish Jesuit historian and philosopher, diluted religion into civilization and framed the colonial enterprise as a clash between civilization and barbarism, a relationship necessarily mediated by technology. Acosta is a precursor of Enlightenment thinkers (Smith, Gibbon) for whom European technology guaranteed self-preservation and hegemony in a world comprised of nations they still considered barbarian. Even when there were critics of this will to transform the world into a place suited for a European way of life (Herder), or those who saw this transformation not as self-preservation but as an extension of benefits that ought to be universal (Condorcet), uneven development and climate change are the salient consequences of this history dating back to the 16th century.

Case studies in postcolonial contextualization mark a forty-year-old missiolog-ical trend in evangelical scholarship. The largely unqualified support of indigenous theological expression by mission theorists represents an epistemological shift from a conservative bibliology toward felt-needs evangelization and religious roundtable dialogue methods. Evangelical contextualization theory today echoes German Ro-manticism's early assessments of indigenous language and local religion, especially as seen in the works of pluralistic Johann Gottfried Herder (1744–1803). No study of postcolonial contextualization is complete without considering the enduring influence of Herder's " vernacular consciousness " on the current missiological mindset.

In this article I examine Johann Gottfried Herder's Journal of My Voyage in the Year 1769 as a radical experiment in travel writing. Herder understands travel as an alignment of the mobility of the mind with the mobility of the body, and the task of the travel writer (and the traveling reader) is to use language to explore this alignment. Th e experiment of 1769 was intended as a continuation of his studies on epistemology, which had been intent on fi nding an alternative understanding of knowledge to the dominant trends of the day, idealism and empiricism. Language and its actualization in reading and writing are the foundation upon which knowledge transfer can be built, and the Journal is an attempt to demonstrate how knowledge transfer is possible.

Climate change is increasingly considered a security problem by academics and politicians alike. Although research is challenging such neo-Malthusian views, it focuses on conflict, or lack thereof, paying limited attention, if any, to cooperation. This study examines the effect of a severe drought on a spectrum of both conflict and cooperation in a highly incendiary setting, between Muslim Bedouin herders and Jewish agricultural settlements in Israel’s semi-arid northern Negev region. This region, lying between the Mediterranean zone and the Negev Desert, has historically been a battle ground between farmers and pastoralists.
Using archival data, both conflictive and cooperative interactions between the two groups during the 1957–63 drought, the worst in the 20th century, were examined. The results indicate that although the entire range of responses occurred, violence was limited and occurred only when some of the Bedouins migrated to the more northern Mediterranean zone. In the semi-arid northern Negev the Bedouins and two settlements engaged in substantive cooperation and assistance. Grazing on damaged crops in return for payment was also practiced during the drought.
A number of factors that affected both conflict and cooperation are identified. The severity of conflicts increased when farmers and herders lacked previous familiarity, while the need to reduce the drought’s impacts and settlements’ left-wing political affiliation formed main incentives for cooperation. Measures taken by state institutions to directly reduce frictions and to provide relief assistance were central to the overall limited level of conflict, but also reinforced the power disparities between the groups.

The present paper discusses from a philological, theoretical and historical point of view the genesis and meaning of Gehlen’s reference to Herder as the precursor of philosophical anthropology. The analysis regards 1) the continuity and discontinuity between Gehlen’s “Mängelwesen” and Herder’s and Reimarus’ comparison of man and animal; 2) the originality of Gehlen’s reception of Herder in the 1920s and 1930s; the debate around the origin of language in Germany during the second half of the XIX century (Schelling, Grimm, Steinthal, Geiger, Noiré) as Gehlen’s crucial way to Herder. Gehlen returns to Herder as his precursor in order to underline the antikantian, anti-idealistic and anti-spiritualistic dimension of the philosophical anthropology.

guía de campo por el pensamiento filosófico acerca del sentido de la historia y del conocimiento del pasado Vol. 1 prOlneteo) t l i h r o s La filosofía alemana y los problemas de "la)) historia (1 774-1830). La metafísica del Plan MartlnH.Sisto ¿Acaso no necesitarlan conocer el plan? Herder Un ensayo filosófico que trate de construir la historia universal con arreglo a un Plan de la Naturaleza ... no sólo debemos considerarla como posible, sino que es menester que lo pensemos en su efecto propulsor. Kant Pero se dice que este plan se halla oculto a nuestros ojos e incluso serta temeridad querer conocerlo.

This essay offers a dialectical inversion of the title of the volume in which it appears. It argues for an understanding of “world literature” and “national literature” as dialectically opposite concepts, each historically, and irremediably, dependent on the other in order to perform its particular abstract work. Focusing on the cultural work of philology in its relation to the planetary economy of translation at the time of the emergence of the concept of “world literature,” the essay argues that, on the one hand, “world literature” as a paradigm of literary study and creation cannot be understood as superseding the paradigm of “national literature”; and, on the other hand, peripheral national literatures (here, Persian literature) cannot but be “world literature,” for they could have not been conceived neither as “national” nor as “literature” were it not for the abstract work performed by the concept of “world literature".