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Posts Tagged ‘Enlightenment’

On May 15th to 17th of next year, I will be attending a conference titled “Declines and Falls: Perspectives in European History and Historiography” organized at the Central European University in Budapest.

My presentation – which draws upon my dissertation research – will address the complex interrelations between the concepts of progress and decadence in the long eighteenth century. Often, these two concepts are understood as mutually exclusive counter-concepts, epitomizing a forward-looking ‘Enlightenment theory of progress’ on the one hand and the backward and ultimately futile ‘complaints’ of conservatives and reactionaries on the other.

A closer look at the semantic structure of debates about the development of civilization in the eighteenth and early nineteenth centuries reveals, however, that to contemporaries, these concepts were not usually counter-concepts at all. Rather, they were regularly understood as linked, or even interdependent. To understand this paradox, my paper addresses the various ways in which ‘the culture/civilization as a whole’ was conceptualized in these discourses.

Joining the analysis of the semantic structure of contemporary narratives of cultural decline with their pragmatic interpretation as speech acts in public interaction, I identify three different types of interpretation of the ‘whole’ in which ostensibly monistic claims about civilization in toto were linked to a differentiated understanding of its plural nature. In this way, the common view of narratives of progress and decadence as mutually exclusive discourses – at worst resulting in a general narrative of modern intellectual history as an eternal struggle between Enlightenment and Counter-Enlightenment – may make way for a more detailed understanding of the complexities of the debates about the character and development of civilization that have been so very important to public discourses of self-reflection in the modern age.

Update: a conference report has been published on the CEU website.

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My dissertation has been published as volume 18 of the series ‘Historische Semantik‘ by Vandenhoeck and Ruprecht.

For more information, click here. For ordering from within Germany, click here.

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An article I wrote on the concept of Counter-Enlightenment has been published in the proceedings of a conference I attended last year in Bern, Switzerland.

My contribution takes its starting point from the observation that a large part of the debate about the meaning(s) of Enlightenment in the present is structured around a pair of mutually exclusive counter-concepts: Enlightenment and Counter-Enlightenment. Tracing this opposition back to its most influential proponent, Isaiah Berlin, and ultimately to its emergence in the Eighteenth Century itself, I argue for a less schematic approach taking into account recent historical research especially in the field of historical semantics. Thus, a better understanding of the different meanings and uses of the concepts of Enlightenment and Counter-Enlightenment in the past may also shed light on our current debates about the relevance of the Enlightenment tradition to our own culture today.

The volume also includes interesting contributions by (among others) Claudia Honegger, Urs Stäheli, Hartmut Rosa and Andreas Langenohl. For more information, please click here and here.

Theo Jung, Gegenaufklärung. Ein Begriff zwischen Aufklärung und Gegenwart, in: Dietmar J. Wetzel (Hg.), Perspektiven der Aufklärung. Zwischen Mythos und Realität (= Laboratorium Aufklärung, Bd. 12), München 2012, S. 87–100.

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This winter semester, I will again be teaching two courses.

The Salon: a Form of Enlightened Sociability
The social life of the Ancien Régime has never lost its fascination. In many books and movies, a world is evoked in which beautifully dressed gentlemen and ladies cultivate a witty and light-footed conversation. The central and most famous form of this type of elitist sociability was, without a doubt, the salon. In this setting, an exquisite circle of guests of all sorts met under the gentle guidance of an elegant hostess. Drawing upon French and ‘German’ cases from the 18th and 19th centuries, this seminar studies the social, cultural and gender dimensions of this social form in their historical development. Its focus will lie on several questions which have been the subject of heated historiographical debate. Were these salons hatcheries of Enlightenment thought, of emerging civil society or of women’s emancipation, or did they rather represent a late – and ultimately dying – branch of aristocratic (court) culture? In the conversations that built the central element of any salon, what was the relationship between serious discussion and lighthearted amusement? Were the salons able to adjust to the new political environment after the French Revolution, or did the rise of bourgeois society spell their end?

Enlightenment and Revolution: Reading Course on French Sources
The French Revolution is often thought of as the birthplace of European modernity. Contemporaries were already very aware of its significance and debated about its various causes. Central among these was a diffuse set of phenomena that would gradually come to be subsumed under the title of ‘Enlightenment’. In this context, a controversial debate about the relationship between ‘Enlightenment’ and ‘Revolution’ emerged that has not quieted down since. Reading French primary sources (pamphlets, theatre, speeches, lexicon articles, etc.), this course will trace the political dimension of the Enlightenment as it was understood before, during and after the French Revolution.

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Starting in Freiburg in the summer semester of 2011, I will be teaching two courses.

The Intellectual: Genesis of a Modern Social Type
The Dreyfus Affair is often viewed as the birth of the modern intellectual.  In fact, however, the origins of this important ‘persona’ are much older and reach into the Enlightenment period. Taking a series of case studies from France, England and the German lands as a starting point, this BA-Seminar from a comparative perspective traces the emergence and development of this figure during the eighteenth and nineteenth centuries. Besides questions of social structure, finance, forms of communication and use of media, its focus will be on the problematic relation of the intellectual (and his locus naturalis, the public realm) with the political.

Zeitgeist: History and Impact of a Controversial Concept
The concept of ‘zeitgeist’ or ‘spirit of the age’ has all but disappeared from our vocabulary. If used at all it is usually employed in an ironic mode. Yet at one time, this was remarkably different. For a long time, zeitgeist was the central concept within Western discourses of historical reflexion. It expressed the reflexion upon the present as a changing form of life and thus built the center of a historical consciousness that emerged at the onset of the modern era. This reading course (Übung) will trace the history of this modern concept from its beginnings in the seventeenth up to his heyday in the first half of the nineteenth century. On the basis of source material (pamphlets, journal articles, poetry, theatre) from the German, French and English language areas several questions will be posed, i. e.: what meanings did the concept convey and how did these change over time? In what contexts and to what purposes was it used? How was it instrumentalized for political aims? Against which social background did it arise and how did it influence this in turn? Thus, on the basis of this example, general question are put forward about the history of concepts and its method.

More information about these courses may be found here.

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An article I wrote about the construction of the authorial identity in the eighteenth century was published in the issue »Beyond Biography« of the Journal InterDisciplines. It originates from a workshop on the »Semantics of (Self)Construction. (Auto-)Biography in Sociology and History in the 19th and 20th centuries«, held in Bielefeld (Germany) in January 2010.

Jung, Theo, „The writing self. Rousseau and the author’s identity“ InterDisciplines 1, Nr. 2 (2010) 91–121.

Abstract

In 1749, while on the road to Vincennes to visit his friend Diderot in prison, Rousseau had an inspirational experience that prove to be a deciding moment in his life story. In his many autobiographical writings, he would time and again interpret this event as the seminal point of his identity as a writer. Taking the conflicting contemporary interpretations of the Vincennes episode as a starting point, this article asks in what way modern, post-subjectivist theories of the self can enrich our understanding of historical events, while at the same time providing answers to wider questions concerning the ways in which historically changing and contextually specific forms of what it means to be a self are constructed, intepreted, articulated and ›put into practice‹. To this end, Rousseau’s ›illumination‹ and its subsequent interpretations are interpreted in the light of contemporary controversies over the identity of the writer that developed against the background of fundamental changes in the social and economic structure of the literary field.

To the article.

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Some weeks ago, together with Franz Leander Fillafer, a colleague from Konstanz, I submitted a session proposal for the the 13th International Congress for Eighteenth Century Studies to be held in Graz (Austria) between July 25 and 29, 2011. Now, the text has been published on the website and the session is open for paper proposals (also through the website). For junior scholars, there are travel grants.

Session CS011:

Enlightenment from beginning to end

The question “What is Enlightenment”, still a bone of contention, is inseparably linked to two other issues unsatisfactorily neglected: When and how did it start, and why and when did it end?

As for the former question there seems to have been a robust, tacit consensus, tying Enlightenment’s rise to the critical exploration of nature in the seventeenth century, a phenomenon once described as the ‘scientific revolution’. Upon closer inspection, this account, which stressed secular and cognitive dimensions above all others, bears the clear the imprint of specific nineteenth-century preoccupations and attitudes. For this reason it has, in recent years, been progressively scrutinised. But this scrutiny will also have to engage with eighteenth-century perceptions of Enlightenment’s advent, ways of self-authentication both nuanced and scarcely inclined to follow retrospectively interpolated patterns.

What happened to the Enlightenment after its ostensible demise around 1800 is notoriously difficult to gauge. The problem is often bypassed by relying on the gridlocked epochal caesuras (1789/1800), by retrospectively describing specific eighteenth-century phenomena as premonitions (pre-Romanticism) or by declaring Enlightenment a transhistorical “project”, one still worth fighting for or still pernicious enough to be combated. Clearly, rewarding avenues of research may open up here.

As intimated, the location of Enlightenment’s beginnings and ends has not only been a problem bedevilling historical scholarship. In fact, it has been a point of departure for disputes over the character and development of the modern age, ranging from eighteenth-century controversies about the interpretation and value of Lumières/Aufklärung to debates about “postmodernism” and the “end of history”.

This panel invites proposals which, along this grid of questions, integrate the following  issues in creative ways, providing context-attuned studies throwing light on the question of how the beginnings of Enlightenment were mirrored by its ends, and vice-versa:

  • Eighteenth-century ‘genealogies’ of the enlightenment, both in self-descriptions of ‘enlightened’ authors and (negative) characterizations by others.
  • Forms and functions of narrating Enlightenment’s beginnings and ends in debates about the ‘modern age’ and ,modernity’ from the eighteenth-century to the present.
  • The heuristic value of specific analytic concepts (e.g. enlightened absolutism, Catholic Enlightenment, radical Enlightenment etc.) with respect to the question of periodization and the vicissitudes and fortunes of their application in distinct scholarly cultures under varying political auspices (liberal vs. conservative historiography etc.).
  • The specific temporal and intellectual contours of Enlightenment in aesthetic debates or circles, or in the construction of national canons of literature and art.

We will divide our section into sub-units with invited respondents/commentators after each.

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Next semester, I will have te opportunity to teach a seminar on the concept of Enlightenment to students of the University of Bielefeld. This is a translation of the text published in the syllabus.

Dimensions of Enlightenment: Self-Understanding, Descriptions, Historiography

The most famous characterization of the essence of Enlightenment stems from the philosopher Immanuel Kant. He defined the concept as the “departure of man from his self-inflicted minority” and tied this to the motto “Sapere aude!”: “Have the courage, to use your own understanding!”

The question ‘What is Enlightenment?’ is not only at the centre of the historical study of Enlightenment. The age that we now know under that name asked herself the same question. Furthermore, it has up until the present played a major part in debates about the self-understanding of modern culture.

The aim of this seminar is to consider the concept of Enlightenment in all its many dimensions. Accordingly, the question mentioned is examined from three perspectives:

1. What is Enlightenment in Historiography?

With reference to the example of Enlightenment historiography general questions are posed about problems of historical periodization (when was Enlightenment?), terminology (what does Enlightenment mean?) theory and method (how does one study Enlightenment?). Several ways in which this field has been studied will be compared with regard to their particular understanding of the subject.

2. What was Enlightenment in the Enlightenment?

In the course of the Eighteenth Century a group of authors emerged that closely tied their self-understanding to the historical mission of ”enlightening’ the world. On the other hand, others viewed this group as ridiculous posers in the best case, a world-wide conspiracy against throne and altar in the worst. What Enlightenment meant was highly controversial. It was negotiated in a long discursive process. On the basis of selected sources, such debates will be analyzed. The focus will be both on strategies of (linguistic and visual) self-presentation as well as on the hostile depictions by enemies of the Enlightenment.

3. What is Enlightenment now?

Most strongly in France and in the Anglo-Saxon countries, but also in Germany, Enlightenment plays a significant role in debates about the cultural self-understanding of modernity. The question is posed, if we live in enlightened times – or at least in an ‘Age of Enlightenment’ today. Is Enlightenment obsolete? Has she in the course of the Twentieth Century, as Horkheimer and Adorno thought, proven to be dialectical? Or does she still shape the present? What does this mean in the confrontation with non-Western, ‘unenlightened’ cultures?

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I’ve been invited to speak at the conference Perspektiven der Aufklärung (Enlightenment Perspectives) to be held in Bern on September 16th and 17th of this year. The event is organized by Dietmar Wetzel and Aleksander Zieliński, both from the University of Bern. Other participants include Sabine Maasen (Basel), Evelyn Gröbl-Steinbach (Linz), Claudia Honegger (Bern), Urs Stäheli (Hamburg) and Hartmut Rosa (Jena).

Most of these are sociologists, so that I’ll  have the opportunity to discuss a few of my more wide ranging hypotheses with a group of people specifically trained to grapple with general questions and models. Since many historians are – to say the least – less inclined to leave their sources behind to address more theoretical and abstract questions, I am confident this will be a very useful experience.

The program can be found here, and the call for papers (with a description of the themes under discussion) here.

My topic will be one that I have spoken about before, in Wolfenbüttel last year: the concept of Counter-Enlightenment. More specifically, I will address three questions.

  • In what way and to what purpose was the concept of Counter-Enlightenment (anti-philosophie) used in the Age of Enlightenment?
  • What role did the concept play in historiographical traditions about the Enlightenment?
  • And finally: What are the strengths and weaknesses of the concept of Counter-Enlightenment as an analytical tool to understand the Enlightenment both as a historical phenomenon and as a general characteristic of modernity?

My specific goal is to address the links between the concept of Counter-Enlightenment as an analytical tool and as a historical concept used in historical contexts.

In my opinion it is too easy to just declare a clean break between the source language and the analytical framework, between the tools of the historian and his object. Whereas this can certainly be a viable goal, it will never be fully attainable. The reason for this lies in the fact that the language we use as historians to write about, but also to understand our source material as well as the world at large, is itself historically determined. The very same linguistic structures that are the subject of historical semantics still shape the semantical horizon within which this study is carried out. Therefore, self-reflection has to be an integral part of any study within the field of discourse analysis. This is all the more true in the case of the study of Enlightenment, the period in which our modern consciousness took shape.

Later this year, I will address these same questions in a seminar at the University of Bielefeld.

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September 28-29, I attended and presented my current project at a graduate course organized by the German Society for the Investigation of the Eighteenth Century (DGEJ) at the Herzog August Library in Wolfenbüttel. The course was organized and lead by Prof. Dr. Gerhard Sauder (Universität des Saarlandes). Under the title “Late Enlightenment – Counter-Enlightenment” the concept of Enlightenment, its limits and boundaries, both in contemporary debates and in historical research, were discussed.

Now, a short report I wrote about the course – outlining its main questions and results as well as its place in current Enlightenment research – has appeared in the Journal of the society, Das achtzehnte Jahrhundert.

‘Spätaufklärung – Gegenaufklärung. Graduiertenkurs der DGEJ an der Herzog August Bibliothek in Wolfenbüttel, 28. und 29. Sept. 2009’ Das achtzehnte Jahrhundert 33, Nr. 2 (2009) 169-170.

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