Zur Geschichte der Religion und Philosophie in Deutschland (On the History of Religion and Philosophy in Germany) is a three-part essay by Heinrich Heine, each part referred to as a "book". He wrote them in exile in Paris in 1833/34. They were initially published in French, titled De l'Allemagne depuis Luther (Germany after Luther), in the magazine Revue des deux Mondes in 1834. The first publication in German was as part of Der Salon. Zweiter Band the same year.
Heine hoped for a revolution in Germany and looked at a history of emancipation in that country, beginning with the Reformation and followed by the philosophy of Kant and Hegel, among others.
Heinrich Heine wrote the essay in exile in Paris in 1833/34, following the French July Revolution of 1830 and the German Hambach Festival of 1832. [1] As it was being completed, Heine's German text was successively translated into French. [2] The French text was published in three parts as De l'Allemagne depuis Luther (Germany after Luther) in the magazine Revue des deux Mondes in March, November and December 1834. The first publication in German was in the second volume of the literary magazine Der Salon (Der Salon. Zweiter Band) in 1834. [3] Heine wrote in a preface for the German publication, dated December 1834, about the origins of the work, of the problems of the partitioned French publication, and of his intentions to present an overview of developments in German thinking, or mind processes ("Überschau deutscher Geistesvorgänge"). [3]
Heine addressed the French Revolution, missing a similar development in Germany. Stylistically, he often used contradictions in a dialectic way, [4] citing the pairs "Körper/Geist" (body/mind) and sensualism/spiritualism, the latter in the meaning of his time. Heine criticises the philosophy of German idealism as thorough and deep but incomprehensible. His work is written in popular style, aiming at emancipation. [1]
Heine saw the Protestant Reformation as a first step to overcoming an effort to suppress the body in humans, aiming instead for the peace of body and soul ("Friede zwischen Leib und Seele"). [5] He notes Martin Luther's denouncement of celibacy and his translation of the Bible as a means to make the book accessible for everyone [6] and at the same time create a common German language. [7] [8] Heine called Luther's hymn "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God") the Marseillaise of the Reformation. [8]
While Heine saw a religious revolution mainly as the work of one person, he regarded a "philosophical revolution" to be the result of thinkers such as René Descartes, Immanuel Kant and Georg Wilhelm Friedrich Hegel. They, and also John Locke, Leibniz, Spinoza and Lessing, form "geistige Familienbande" (spiritual family ties) [9] that work, sometimes in contradiction, towards an improvement of philosophy. Heine distinguished between idealism, a theory of ideas, and materialism, which is derived from sensual experience. [10] He opposed terms such as spiritualism and sensualism as polemic. [10] He preferred pantheism to both a Christian and Jewish personal God and the atheism of the French Revolution, saying "Gott ist alles, was da ist" (God is everything that exists). [11]
Heine appreciated Kant's philosophy, summarising: "Kant bewies uns, daß wir von den Dingen, wie sie an und für sich selber sind, nichts wissen, sondern daß wir nur in so fern etwas von ihnen wissen, als sie sich in unserem Geiste reflektiren" (Kant proved to us that we know nothing of the things as they are, but only know of them as they are reflected in our mind). [12] He saw a "Verspätung" (delay) of the Germans in European history but expected nonetheless that a revolution would happen in Germany, late but forcefully. [13]
Der Salon. Zweiter Band did not sell well, but the publication resulted in several bans in Prussia, Hamburg and Austria. Klemens Wenzel Lothar von Metternich, however, recommended the book as quintessential and in good style. [14] The book foreshadows thoughts which later became topics of Friedrich Nietzsche, Sigmund Freud, Gershom Scholem [15] and Walter Benjamin, among others. [16]
Christian Johann Heinrich Heine was a German poet, writer and literary critic. He is best known outside Germany for his early lyric poetry, which was set to music in the form of Lieder by composers such as Robert Schumann and Franz Schubert. Heine's later verse and prose are distinguished by their satirical wit and irony. He is considered a member of the Young Germany movement. His radical political views led to many of his works being banned by German authorities—which, however, only added to his fame. He spent the last 25 years of his life as an expatriate in Paris.
Heinrich August Ritter was a German philosopher and historian of philosophy.
"A Mighty Fortress Is Our God" is one of the best known hymns by the Protestant Reformer Martin Luther, a prolific hymnwriter. Luther wrote the words and composed the hymn tune between 1527 and 1529. It has been translated into English at least seventy times and also into many other languages. The words are mostly original, although the first line paraphrases that of Psalm 46.
The Revue des deux Mondes is a monthly French-language literary, cultural and current affairs magazine that has been published in Paris since 1829.
Heinrich John Rickert was a German philosopher, one of the leading neo-Kantians.
Friedrich Julius Stahl, German constitutional lawyer, political philosopher and politician.
Friedrich Harms was a German realist philosopher, much influenced by Fichte.
Wilhelm Traugott Krug was a German philosopher and writer. He is considered to be part of the Kantian School of logic.
Jerusalem, or on Religious Power and Judaism is a book written by Moses Mendelssohn, which was first published in 1783 – the same year when the Prussian officer Christian Wilhelm von Dohm published the second part of his Mémoire Concerning the amelioration of the civil status of the Jews. Moses Mendelssohn was one of the key figures of Jewish Enlightenment (Haskalah) and his philosophical treatise, dealing with social contract and political theory, can be regarded as his most important contribution to Haskalah. The book which was written in Prussia on the eve of the French Revolution, consisted of two parts and each one was paginated separately. The first part discusses "religious power" and the freedom of conscience in the context of the political theory, and the second part discusses Mendelssohn's personal conception of Judaism concerning the new secular role of any religion within an enlightened state. In his publication Moses Mendelssohn combined a defense of the Jewish population against public accusations with contemporary criticism of the present conditions of the Prussian Monarchy.
Franz Joseph Molitor, or Joseph Franz Molitor was a German writer and philosopher.
Walter Ehrlich was a German philosopher.
Hellmut Diwald was a German historian and Professor of Medieval and Modern History at the University of Erlangen-Nuremberg from 1965 to 1985.
Charles François Dominique de Villers was a French philosopher. He was mainly responsible for translating the philosophy of Immanuel Kant into the French language.
Saul Ascher was a German writer, translator and bookseller.
Friedrich Heinrich Feuerbach was a German philologist and philosopher. In the 1840s, he played an important role disseminating materialist and atheist philosophy.
The Discovery of America is a trilogy written by the German author and educator Joachim Heinrich Campe (1746–1818). It was originally published in 1781/82 as Die Entdekkung von Amerika – ein angenehmes und nützliches Lesebuch für Kinder und junge Leute and deals with the discovery, early exploration and conquest of America by focusing on one explorer in each volume: Christopher Columbus is treated first, followed by Hernán Cortés and finally Francisco Pizarro. The work is counted among the first books of specific children's literature, directly targeting children and adolescents as its main audience, and Campe is said to have "set the standard for German children's literature." The trilogy is defined by its author's involvement in the German educational movement of philanthropinism and has been a great success, also being translated into several languages.
Friedrich August Carus was a German philosopher. He was the father of surgeon Ernst August Carus (1797–1854).
Events from the year 1834 in Germany
Versuch einer Metaphysik der inneren Natur is a book written by German author Heinrich Schmid (1799–1836). It was published by Brockhaus Leipzig in 1834. In this book, Schmid attempts to develop a metaphysical account of humans' inner nature, the soul, in terms of general laws. These laws, Schmid proposes, should be based on empirically gathered knowledge about inner nature. He argues, that with the formulation of such laws, psychology, the science of the human soul, should become a natural science like physics. Schmid's ideas build heavily on the philosophy of Immanuel Kant, for which he was criticized. He belonged to the philosophical school surrounding Jakob Friedrich Fries, whose ideas are associated with Neo-Kantianism. Schmid's theories, especially concerning memory, were adopted by Sir William Hamilton, whose philosophy was discussed by John Stuart Mill at the end of the 19th century. Wilhelm Wundt and his contemporaries still used methods similar to Schmid's structured introspection once psychology was founded as an independent discipline in 1879.