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Human Nature and Human Science

Profile image of Kristin GjesdalKristin Gjesdal

2017, Herder: Philosophy and Anthropology

https://doi.org/10.1093/OSO/9780198779650.001.0001
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Abstract

From within the philosophy of history and history of science alike, attention has been paid to Herder’s naturalist commitment and especially to the way in which his interest in medicine, anatomy, and biology facilitates philosophically significant notions of force, organism, and life. As such, Herder’s contribution is taken to be part of a wider eighteenth-century effort to move beyond Newtonian mechanism and the scientific models to which it gives rise. In this scholarship, Herder’s hermeneutic philosophy—as it grows out of his engagement with poetry, drama, and both literary translation and literary documentation projects —has received less attention. Taking as its point of departure Herder’s early work, this chapter proposes that, in his work on literature, Herder formulates an anthropologically sensitive approach to the human sciences that has still not received the attention it deserves.

FAQs

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What explains Herder's view on the origin of language versus divine origins?add

Herder argues that a hypothesis about language's human origin is epistemically more responsible than a divine origin, emphasizing historical evolution over perfection in his 1772 writings.

How does Herder's methodology interact with other eighteenth-century philosophical approaches?add

Herder's methodology diverges from Newtonian mechanics, advocating for a naturalistic understanding of human nature by emphasizing cultural contexts and language's intrinsic link to humanity.

What are the implications of Herder's language theories for understanding individuality?add

Herder's theories suggest that individuality is shaped by a cultural framework, as he posits that expression is mediated by the historical context in which it arises.

When did Herder illustrate the concept of 'Bildung' in relation to human expression?add

Herder elaborates on 'Bildung' extensively in his 1770s essays, connecting cultural development with self-understanding and the evolution of individual expression.

Why does Herder reject purely aesthetic or universal approaches to understanding individuality?add

Herder critiques both approaches, arguing that they overlook the organic relationship between the individual and the cultural context, which hinders true understanding of human expression.

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References (33)

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  28. Schleiermacher, Friedrich (1993). Hermeneutik und Kritik. Ed. Manfred Frank. Frankfurt am Main: Suhrkamp Verlag.
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  31. Zammito, John H. (2002). Kant, Herder, and the Birth of Anthropology. Chicago: The University of Chicago Press. Notes: ( 1 ) See for example the contributions by Zammito, Buchenau, and Waldow in the present volume. See also Schick, 1971 and Reill, 2005. ( 2 ) Heidegger and Gadamer praise Herder's work, yet none of them engages his hermeneutics in much detail. See Gadamer, 1987, 318-36 and Heidegger, 2004; 1999. For a different approach, see Dilthey, 1996, 89; 1914, 649.
  32. Only later does poetry, and with it language more generally speaking, become objective (SEW 44; FHA 1, 89). Such a development, though, is not entirely negative. For, according to Herder, a more abstract language is also more perfect (SEW 106; FHA 1, 183).
  33. PRINTED FROM OXFORD SCHOLARSHIP ONLINE (oxford.universitypressscholarship.com). (c) Copyright Oxford University Press, 2020. All Rights Reserved. An individual user may print out a PDF of a single chapter of a monograph in OSO for personal use. Subscriber: Temple University; date: 22 November 2020 Access brought to you by: ( 43 ) Furthermore, Herder notes, presumably with a reference to classicist criticism, that if Aristotle had been read in this way (i.e., with reference to his historical context) his work would not have been so harmful (PW 173; FHA 2, 580).

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