Inaug.-Diss.--Bern. / Lebenslauf. "Quellen": p. 300-303.

Tübingen, Universiẗat, Diss., 2003. / Dateien im PDF-Format.

This paper tries to provide an interpretation of the concept of culture in the work of one of German Enlightenment's most versatile personalities: Johann Gottfried Herder. The emphasis will be placed on this concept within the framework of a new interpretation of the historicity and essence of language as a medium of knowledge, understanding and communication, leading towards an examination of Herder's contribution to the philosophy of language and processuality as the basis of a project of an universal, but immanently historical anthropology. Furthermore, we will introduce Herder's integration of the enlightened rationality and classical metaphysics as expressed in his aesthetics and poetry. We also will reconstruct the foundations and future influence of Herder's linking of universalist humanism with the new awareness of the national and social determination of being. Namely, being as something actively and freely appropriated in an integrated manner that is however not arbitrary. Key words: Herder, Enlightenment, culture, philosophy of language

Johann Gottfried Herder, ein Vorromantiker, fuhrte eine neue Bewegung, eine Volksbewegung, in Deutschland ein. Herder interessierte sich fur die Sprache im Allgemeinen und insbesondere fur die "primitiven" Elemente in der deutschen Sprache, die am besten in Volksliedern il erscheinen. Seine Bedeutung liegt in der Umwertung des Wortes "primitiv" durch seine Sammlung von nationalen und internationalen Volksliedern.

The research explores the escalation of the herder-farmer conflict in Nigeria to identify the significant patterns of escalation. Relying on a mixed-method analysis of secondary data and aligning with the analytical anchorage of dynamic systems theory, the research argues that the although Benue and Enugu observe the same herder-farmer the patterns of conflict escalation is neither similar, linear or recurrent. This research submits ethnoreligious antagonism, lawlessness, and exclusionary politics as reasons why the conflict escalated into widespread violence. Adding that each of these elements self- reinforces and influence each other to sustain a coordinated state of violence or maintain peace. It makes a case for pragmatic policies that captures the history and political, economic, and social interaction of states and local government.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

The goal of this thesis is to elaborate the place of J.G. Herder’s concept of poetry within his philosophy. Through a discussion of his study of the Old Testament, On the Spirit of Hebrew Poetry, I examine the relationship between J.G. Herder’s poetics and his naturalism. Herder’s hermeneutic, developed in the context of his literary criticism, is at the heart of his philosophy. I interpret Herder’s views on poetry as an integral part of his criticism of 17th century rationalism, and one that he develops in union with the conclusions he draws from philosophy and the natural sciences.

Este estudo trata, sob a ótica da Teoria da História e com o auxílio de métodos da História Social e dos Conceitos, da relação entre a crítica do jovem Herder ao Esclarecimento e seu conceito de nação em formação entre 1765 e 1774. Partindo das implicações historiográficas do tema, seu objetivo é pôr à luz e compreender os significados políticos da obra de Herder no período estudado. Trata-se, em primeiro lugar, do projeto reformista herderiano em favor das identidades nacionais, pesando suas divergências em relação ao projeto civilizatório e cosmopolita do Esclarecimento. Em seguida, aborda-se a crítica de Herder ao Esclarecimento e à modernidade. O grande problema apresentado por Herder em 1774, no contexto dessa crítica, é a incompreensão e depreciação do outro pelo europeu esclarecido que, em nome da universalidade, justifica e instrumentaliza o projeto colonizador do Estado. Desse modo, Herder vê uma convergência entre o Esclarecimento e os interesses dos grandes Estados monárquicos europeus. À medida que ele gradualmente passa a pensar a história como história do presente, essa crítica se acirra e toma a forma da oposição conflituosa entre o Estado esclarecido e cosmopolita e os povos e nações sob seu domínio. Trata-se, então, para Herder, de defender estes povos e nações contra o poder uniformizador e mecanizador do Estado moderno, crítica que ele dirige especialmente para a Prússia de Frederico II. Conforme Herder, a modernidade realiza uma dissolução dos vínculos humanos, dos afetos e laços identitários, e seu projeto nacional surge como antídoto para essa dissolução que, segundo ele, é o grande mal da época moderna. Partindo daí, ele procura contribuir não só para a construção da identidade nacional alemã, mas dos povos e nações que são, no seu entender, oprimidos pela vocação colonizadora do Estado monárquico aliado ao ethos esclarecido da modernidade. Por conseguinte, a crítica de Herder ao Esclarecimento e sua formulação de um novo conceito de nação são importantes contribuições à formação da ideologia nacional alemã (e não só) entre os séculos XVIII e XIX. / Starting from the perspective of the Theory of History, Social History and History of Concepts methods, this thesis deals with the relationship between the young Herder critique of Enlightenment and the making of his concept of nation that takes place between 1765 and 1774. Stressing the historiographic implications of this theme, this study aims to bring to light the political meaning of Herder\'s work in the period. In the first place, it focusses Herder\'s reformist project in favor of national identities, weighing its distintive character before the civilizing and cosmopolitan project of Enlightenment. Departing from that point, the study approaches Herder\'s critique of Enlightenment and his critique of modernity. The great problem presented by Herder in 1774 in the context of his critique is the incomprehension and depreciation of the \"other\" by the enlightened European who, in the name of universality, justifies and instrumentalizes the Modern State colonizing project. In this sense, Herder´s critique denounces a convergence between the Enlightenment and the great European monarchical States. As Herder gradually begins to think of history as a history of the present, this critique gets stronger and takes the form of the conflicting opposition between the enlightened and cosmopolitan State and the nations under its control. Therefore, Herder´s main concern is defending the \"peoples\" and the \"nations\" against the \"unifying\" and \"mechanizing\" power of the modern State, a criticism that he addresses especially to Frederick II and the Prussian State. So the Herderian national project emerges as an antidote to what he considers the great evil of the Modern Age: the dissolution of human bonds, affections and ties of identity. In this respect, he seeks to contribute not only to the construction of the German national identity, but also to the identity of peoples and nations who are, in his view, oppressed by the colonizing trend of the monarchical State allied to the enlightened ethos of modernity. Thus, Herder\'s critique of Enlightenment, and his formulation of a new concept of nation are important contributions to the formation of the German (and other peoples) national ideology between the 18th and 19th centuries.

No description available.

This thesis offers a comparison, which rarely, if ever, has been made between Isaiah Berlin and Charles Taylors account of the ideas of Johann Gottfried Herder on the relationship of language, culture and nationality. It argues that Berlin misrepresents Herders ideas in emphasizing the extent to which differences in language and culture necessarily result in ethnic and national conflicts between incompatible cultural worldviews, while Taylor does correctly understand that Herder sees no reason for why such conflict between cultural entities should be inevitable either within a single state or between states. The thesis concludes by offering reasons for why Herder, properly understood, allows us to be optimistic about the future of both intrastate and interstate relationships among diverse cultural groups.