The Question of Enlightenment - Theory and Practice in Eighteenth ...

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The Question of Enlightenment 48 75 For a discussion of some of the limitations of the OED as a history of concepts, see Richter, The History of Political and Social Concepts 143-157. 76 77 Skinner, Visions of Politics I:160. Johann Georg von Zimmermann, Fragmente Über Friedrich Den Grossen Zur Geschichte Seines Lebens, Seiner Regierung, Und Seines Charakters (Leipzig: Weidmannischen Buchhandlung, 1790). 78 Since the Elector resided in London and ruled Britain as George III, Zimmermann’s appointment in Hannover carried few responsibilities, which gave him the time to cultivate a successful practice as a society doctor, catering especially to those who spent their summers at the Bad Prymont, a fashionable spa. For a sketch of his career, see Klaus Epstein, The Genesis of German Conservatism (Princeton: Princeton University Press, 1966) 486- 490. 79 Ibid. 259-60. This construction parallels English usage from the same period where “synagogue” was employed, in controversial literature, as a term of abuse from gatherings devoted to the pursuit of ends which stand in opposition to those of the pious. To cite a few examples from the Oxford English Dictionary.: Milton referred to the Scots Presbytery in Belfast as an “unchristian Synagogue” while, in 1674, Hickman expressed the wish that “no Arminians had … forsaken the Church of England, and took sanctuary in the Synagogue of Rome.” 80 81 Ibid. 252-3. See, for example, Stephen Lestition, "Kant and the End of the Enlightenment in Prussia," Journal of Modern History 65 (1993). 82 The classic study of this episode is Paul Schwartz, Der Erste Kulturkampf in Preussen Um Kirche Und Schule, 1778-1798 (Berlin: Weidmann, 1925).Schwartz (1925). But see two recent discussions, which question much in this account: Ian Hunter, “Kant’s Religionand Prussian Religious Policy,” Modern Intellectual History 2 (2005) 1-27 and Michael J. Sauter, “Visions of Enlightenment: Johann Christoph Woellner and Prussia’s Edict on Religion of 1788, in H. Blom, J. C. Laursen, and L. Simonutti, eds., Monarchisms in the Age of Enlightenment: Liberty, Patriotism, and the Public Good.
The Question of Enlightenment 49 83 Epstein notes that, prior to Zimmermann’s “gratuitous attack” on the Berlin Enlightenment, he had “always been considered an Aufklärung figure himself” (487). 84 85 86 87 88 Zimmermann, Fragmente 288. Ibid. 289. Ibid. 295. Ibid. 282. For a discussion of the career of the notion of “true enlightenment” see Werner Schneiders, Die Wahre Aufklärung: Zum Selbstverständis Der Deutschen Aufklärung (Freiburg: Alber, 1974). 89 90 91 Moser For the appearance of these, and other neologisms, see Stuke 286. For examples of the Romantic usage, see Stuke 306-310. The only critic of the OED’s definition to note the significance of Aufklärerei is Karl Popper, though he was unaware of the pre-Romantic uses of the term and argues that it was “exclusively used by the Romantics, the enemies of the Enlightenment,” Conjectures and Refutations 176. 92 93 Moser For a helpful overview of French controversies over philosophie and philosophe, see Hans Ulrich Gumbrecht and Rolf Reichardt, "Philosophe, Philosophie," in Handbuch Politisch-Sozialer Grundbegriffe in Frankreich 1680-1820, ed. Rolf Reichardt and Eberhard Schmitt (Munich: R. Oldernbourg Verlag, 1985). 94 D’Alembert, “Essai sur les éléments de philosophie,” in Oeuvres de D'Alembert (Paris:Belin, 1821) Vol I, Part 1:122. See the discussion in Ernst Cassirer, Philosophy of the Enlightenment 3-6. 95 Diderot, “Encyclopédie,” in Encyclopédie Tome Cinquième (Paris, 1755) [Reprint: New York: Pergamon Press, 1969] 644a, see also 636a. For a discussion of the role that a consciousness of time plays in the Encyclopédie, see Daniel Rosenbert, “An Eighteenth-Century Time Machine: The Encyclopédie of Denis Diderot,” in Daniel Gordon, editor, Postmodernism and the Enlightenment: New Perspectives in Eighteenth-Century French Intellectual History (New York: Routledge, 2001) 45-66.
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