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Herder on the Emancipatory Power of Religion and Religious Education

Published online by Cambridge University Press:  12 April 2017

Abstract

Johann Gottfried Herder was both a philosopher and an active Lutheran minister, who constantly faced the difficult task of negotiating in his own work and life, in his public speeches and activities, the relationship to be established between reason and religion, both their limits and the promises they carry for each other. This article examines Herder's writings on language and reason, religion, myth, and history with the intention of putting together an account of religion and reason along lines that emphasize their continuity with each other. I argue that, in Herder's view, religion and religious education can play an active role in forming the disposition of individuals to humanity, in cultivating both their freedom and their capacity to empathize with others and love them, thus helping to materialize the emancipatory project of the Enlightenment.

Type
Research Article
Copyright
Copyright © University of Notre Dame 2017 

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References

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5 The criticism of the Enlightenment and of the French Revolution, with the aim of correcting their excesses without giving up their ideals, reflects a larger characteristic of the German Enlightenment. Hegel, for example, in his Philosophy of History, while commending the French Revolution for first trying to give institutional expression to the ideals of freedom and equality, also thinks that its endeavor was incomplete (and as a result ended in violence) since it did not manage to situate its institutional reforms in a larger spiritual and cultural context.

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33 Michael Morton argues that, for Herder, the “linguistic construction of reality, and thus also of human nature, occurs preeminently as a process of construction of metaphors” ( Morton, Michael, “Herder and the Reorientation of Philosophy,” in Herder Today: Contributions from the International Herder Conference, ed. Mueller-Vollmer, Kurt [Berlin: de Gruyter, 1990], 162Google Scholar).

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39 Ibid., 270, 304–5.

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43 Ibid., 268–69.

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46 As Bakhtin explains, a person participates in the dialogue “wholly and throughout his whole life: with his eyes, lips, hands, soul, spirit, with his body and deeds. He invests his entire self in discourse, and this discourse enters into the dialogic fabric of human life, into the world symposium” ( Bakhtin, M. M., Problems of Dostoevsky's Poetics [Minneapolis: University of Minnesota Press, 1984], 293CrossRefGoogle Scholar).

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49 Ibid.

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52 Herder, Essay on the Origin of Language, 143.

53 Herder, This Too a Philosophy of History, 342–44.

54 Herder, Outlines of a Philosophy of the History of Man, 263.

55 Ibid., 255.

56 Herder, Journal of My Voyage, 83; This Too a Philosophy of History, 335.

57 Herder, Journal of My Voyage, 65. He uses a similar contrast to describe the human condition in his Essay on the Origin of Language, 128–33.

58 Herder, Journal of My Voyage, 65–66.

59 Ibid., 72.

60 Ibid., 67.

61 Ibid., 71.

62 Ibid.

63 Herder, This Too a Philosophy of History, 319–21.

64 Herder, Journal of My Voyage, 71.

65 Herder, Journal of My Voyage, 72–73.

66 Herder, Outlines of a Philosophy of the History of Man, 253–56.

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70 Ibid., 196.

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77 Quoted in German in Koepke, “Truth and Revelation in Herder's Theological Writings,” 145.

78 Koepke, “Truth and Revelation in Herder's Theological Writings,” 145–46.

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83 F. M. Barnard, “The Hebrews and Herder's Political Creed,” 545–46; Dallmayr, Fred, Dialogue among Civilizations: Some Exemplary Voices (New York: Palgrave Macmillan, 2002), 149Google Scholar, with Herder, Outlines of a Philosophy of the History of Man, 583–85.

84 Herder, Outlines of a Philosophy of the History of Man, 104.

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86 Johann Gottfried Herder, Letters for the Advancement of Humanity, in Philosophical Writings, 414.

87 Johann Gottfried Herder, “Concerning the Divinity and Use of the Bible,” in Against Pure Reason, 208.

88 Ibid.

89 Johann Gottfried Herder, Letters concerning the Study of Theology, in Against Pure Reason, 248.

90 Ibid.

91 Ibid., 226.

92 Spencer, Herder's Political Thought, 197.

93 Herder, Spirit of Hebrew Poetry, 163; Outlines of a Philosophy of the History of Man, 584 (“Qu'ran, that wonderful mixture of poetry, eloquence, ignorance, sagacity, and arrogance”).

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99 Herder, “On the Term and the Concept ‘Humanity,’” 106.

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