1 Introduction: What Is Studying?

2021 ◽  
Vol 3 (3) ◽  
pp. 1-12
Author(s):  
Hans Schildermans

“Sapere aude! Have the courage to use your own reason! is therefore the motto of the Enlightenment.” With these words, Kant draws the opening paragraph of his famous text An Answer to the Question: What Is Enlightenment? to a close.1 The essay was an intervention in an ongoing debate about the precise meaning of enlightenment, at a moment when the notion began to pick up speed in intellectual discourses of the time. The debate was initially sparked by the theologian and educational reformer Johann Friedrich Zöllner who in the December 1783 edition of the Berlinische Monatschrift critically observed that “under the name of enlightenment the hearts and minds of men are bewildered,” while raising the very question “What is enlightenment?” in a footnote to the text.2 Within a year the journal had published the responses by Kant and Moses Mendelssohn and soon after many other writers started to contribute to the discussion. The author of an anonymous article published in 1790 remarked that the debate had turned into “a war of all against all” in which several intellectuals tried to lay claim on the precise meaning of enlightenment, and the author went on to distinguish twenty-one interpretations that the concept had already received.3 Even today, philosophers continue to reinterpret the notion of enlightenment, imbuing it with a new meaning every time.4

1997 ◽  
Vol 87 (3/4) ◽  
pp. 402
Author(s):  
Paul Guyer ◽  
Allan Arkush

1997 ◽  
Vol 48 (1) ◽  
pp. 178-180
Author(s):  
Michael Brenner

1997 ◽  
Vol 77 (4) ◽  
pp. 659-660
Author(s):  
Michael Zank

2008 ◽  
Vol 60 (4) ◽  
pp. 310-329
Author(s):  
Frank Surall

AbstractC. F. Gellert's 1748 novel "Leben der schwedischen Gräfin von G***" portrays the moral actions of Jews as a result of good Christian conduct. In reaction, G. E. Lessing disputes this depiction in his one-act-play "Die Juden" from 1749. The recognition that a Jew could fulfill the ideals of the Enlightenment helped overcome the prejudices of Christian stage characters and of the audience, but it failed in the social circumstances of the time. Christian reception (J. D. Michaelis) understood a "noble Jew" to be a violation of the poetic principle of probability - and even for Lessing such a figure was the exception. Moses Mendelssohn, however, believed that Judaism was especially well-suited for fostering the development of certain virtues. In light of far-reaching interreligious concepts on the one hand and religiously motivated conflicts on the other, Lessing's early works reveal today the persistent value of self-critical examination concerning hidden prejudices towards religious and cultural minorities.


2020 ◽  
Vol 68 (4) ◽  
pp. 590-610
Author(s):  
Paul Guyer

AbstractTwo foremost spokesmen for the German Enlightenment, Moses Mendelssohn and Immanuel Kant, continued the defence of the separation of church and state that was at the heart of the Enlightenment in general and advocated by such great predecessors as Roger Williams and John Locke and contemporaries such as James Madison. The difference between Mendelssohn and Kant on which I focus here is that while Mendelssohn argues against his critics that Judaism is the appropriate religion for a specific people without being appropriate for all, thus implying more generally that different religions are appropriate for groups with different histories, Kant argues first that Judaism is not a genuine religion at all, second that Christianity provides the most suitable symbols or aesthetic representations of the core truths of the religion of reason, and finally that in any case all historical religion will ultimately fade away in favour of the pure religion of reason. Kant’s assumptions are tendentious and his conclusion implausible; Mendelssohn’s view that religion and differences of religion are here to stay provides a far stronger basis for genuine toleration and a strict separation of church and state.


2005 ◽  
Vol 57 (3) ◽  
pp. 209-231 ◽  
Author(s):  
Justus Fetscher

AbstractThe paper presents a series of German-Jewish readings of Lessing's "Nathan the Wise" (1779) stretching from the Enlightenment to the early post-1945 period. Already the first Jewish reader, Moses Mendelssohn, did not focus his interpretation of this drama on the so-called "parabel of the rings," where Nathan is commonly said to preach religious tolerance. Rather, Mendelssohn concentrates on act IV, scene 7, which expounds Lessing's concept of the relationship between Judaism and Christianity and Nathan's experience of Christian persecution. With the upsurge of German anti-Semitism in the late 19th and 20th century, this scene served first as a sign of German-Christian empathy for Jewish suffering, and thus of hope, then as a reminder of recent prosecutions. It seemed to foreshadow, and eventually became overshadowed by, the Shoah.


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