What do you think?
Rate this book
Another Philosophy of History and Selected Political Writings
Historians of ideas, and students of nationalism in particular, have traced the origins of much of our current vocabulary and ways of thinking about the nation back to Johann Gottfried Herder. This volume provides a clear, readable, and reliable translation of Auch eine Philosophie der Geschichte zur Bildung der Menschheit , supplemented by some of Herder's other important writings on politics and history. The editors' insightful Introduction traces the role of Herder's thought in the evolution of nationalism and highlights its influence on fields such as history, anthropology, and politics. The volume is designed to give English-speaking readers more ready access to the thinker whom Isaiah Berlin called the father of the related notions of nationalism, historicism, and Volksgeist.
224 pages, Paperback
First published January 1, 1774
About the author
Johann Gottfried Herder
1,614 books83 followersTheory of culture and advocacy of intuition over rationality of German philosopher and writer Johann Gottfried von Herder greatly influenced Johann Wolfgang von Goethe and formed the basis of German romanticism.
The periods of Enlightenment, Sturm und Drang, and Weimar classicism associate this theologian, poet, and literary critic.
In 1772, Herder published Treatise on the Origin of Language and went further in this promotion of language than his earlier injunction to "spew out the ugly slime of the Seine. Speak German, oh you German." Herder then established the foundations of comparative philology within the new currents of political outlook.
The periods of Enlightenment, Sturm und Drang, and Weimar classicism associate this theologian, poet, and literary critic.
In 1772, Herder published Treatise on the Origin of Language and went further in this promotion of language than his earlier injunction to "spew out the ugly slime of the Seine. Speak German, oh you German." Herder then established the foundations of comparative philology within the new currents of political outlook.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 8 of 8 reviews
June 16, 2021
Herder, Johann Gottfried. Another Philosophy of History and Selected Political Writings. Indianapolis, IN: Hackett, 2004.
The English title is misleading. One expects that this will be another volume along the same lines as Hegel or Augustine. It is not. The German title, Auch eine Philosophie der Geschichte zur Bildung der Menscheit, clearly teaches us this is about education, not history. Even more, as the use of his term Bildung makes clear, it is about formative education.
Herder resists the Enlightenment attempt to judge all cultures from the standpoint of French atheism. Moreover, one should not wish to go back in time and live in x culture, for “God, climate, and [the] stage of world development” made you what you are, where you are.
Every nation and culture has “its center of gravity” (Herder 29).
Key concepts:
Herder operates with a number of German terms that lose some of their nuance in English. The most important is Bildung. It isn’t simply education, but formation.
Herder begins history with the Oriental patriarchs. By Orient he probably means Mesopotamia and Abraham, not China or Japan. It’s necessary that history begin with the patriarchs. Mankind needed to be formed (Bild- words) in a way that would be a scaffold for later epochs. Mankind didn’t need the dry, cold reason of the French Enlightenment, but custom and inclination. Similarly, children do not need to begin with abstract reasoning but with stories of heroism.
Human history then moves from patriarchal huts to Egypt. The emphasis is no longer “the paternal oracles of the deity,” but law and security (Herder 12). Man needed stability before he could move to the Greek genius. History then moves to Phoenicia. Instead of a god-king, there is not an aristocracy of cities and commerce.
Then is Greece. The Greeks blended Phoenecian and Egyptian ways of thinking. The aristocracy of cities became polises. Greek art was light compared with Egyptian heaviness. “The giant temple became a stage” (20).
Rome follows Greece, as manhood does boyhood. Rome was also necessary in order to bridge Greece and Germany. Greek airiness lacked the manly spirit to tame the barbarians. Only Rome (and the Gospel) could do that. This gives rise to another of Herder’s arguments: each culture is an analogy of the one preceding it (39).
It is tempting to read Herder as one who wants to go back to Medieval Germany. He doesn’t say that. He is very clear on that point. Nonetheless, given the current Christian fascination with “classical education” and “classical cultures,” prioritizing Medieval Germany over pagan Greece might have something going for it.
Much of the middle ages was no doubt brutal, but consider what happened: instead of slavery, there were guilds (at least in the later centuries); Europe populated; self-reliance, etc.
All of this is excellent and good, but Herder is making a dangerous argument. He comes very close to saying we can’t judge another culture from our standpoint. What about cultural practices such as widow-burning in India and female circumcision in Africa? We most certainly can judge (and stop, as the manly British did in India) those cultures.
He then deconstructs terms like “happiness.” Happiness can’t simply be what French philosophes think it must be (with the conclusion that no nation was ever happy until 1789).
There are a number of modern-day applications we can make from Herder’s argument. Trying to import American (and really, just neo-liberal democracy) to other cultures is always doomed from the start. True, much of Iraqi and Afghani culture is bad, but destroying those mediating institutions, leaving nothing remaining, and then telling them to be good Western citizens is almost always worse. You get ISIS as a result.
Do We Have a Fatherland?
This text ends with several of Herder’s essays on the topic. This question would get him brought up on charges by Big Eva today. That’s because modern Americans, both secularists and Evangelicals, are utterly clueless on what nationalism means. A Fatherland is a nexus of numerous influences: soil, family, language. These are manifested in its institutions (which is why the godly must always fight efforts from the UN which threaten our institutions).
Ultimately, though, a Fatherland is revealed by its language. Note what Herder didn’t say. He didn’t say race. And for neo-liberals and neo-conservatives, he didn’t say oil or global markets.
This is a fun, bombastic work. Herder is certainly wrong in some of the particulars, but it is still a fun read.
The English title is misleading. One expects that this will be another volume along the same lines as Hegel or Augustine. It is not. The German title, Auch eine Philosophie der Geschichte zur Bildung der Menscheit, clearly teaches us this is about education, not history. Even more, as the use of his term Bildung makes clear, it is about formative education.
Herder resists the Enlightenment attempt to judge all cultures from the standpoint of French atheism. Moreover, one should not wish to go back in time and live in x culture, for “God, climate, and [the] stage of world development” made you what you are, where you are.
Every nation and culture has “its center of gravity” (Herder 29).
Key concepts:
Herder operates with a number of German terms that lose some of their nuance in English. The most important is Bildung. It isn’t simply education, but formation.
Herder begins history with the Oriental patriarchs. By Orient he probably means Mesopotamia and Abraham, not China or Japan. It’s necessary that history begin with the patriarchs. Mankind needed to be formed (Bild- words) in a way that would be a scaffold for later epochs. Mankind didn’t need the dry, cold reason of the French Enlightenment, but custom and inclination. Similarly, children do not need to begin with abstract reasoning but with stories of heroism.
Human history then moves from patriarchal huts to Egypt. The emphasis is no longer “the paternal oracles of the deity,” but law and security (Herder 12). Man needed stability before he could move to the Greek genius. History then moves to Phoenicia. Instead of a god-king, there is not an aristocracy of cities and commerce.
Then is Greece. The Greeks blended Phoenecian and Egyptian ways of thinking. The aristocracy of cities became polises. Greek art was light compared with Egyptian heaviness. “The giant temple became a stage” (20).
Rome follows Greece, as manhood does boyhood. Rome was also necessary in order to bridge Greece and Germany. Greek airiness lacked the manly spirit to tame the barbarians. Only Rome (and the Gospel) could do that. This gives rise to another of Herder’s arguments: each culture is an analogy of the one preceding it (39).
It is tempting to read Herder as one who wants to go back to Medieval Germany. He doesn’t say that. He is very clear on that point. Nonetheless, given the current Christian fascination with “classical education” and “classical cultures,” prioritizing Medieval Germany over pagan Greece might have something going for it.
Much of the middle ages was no doubt brutal, but consider what happened: instead of slavery, there were guilds (at least in the later centuries); Europe populated; self-reliance, etc.
All of this is excellent and good, but Herder is making a dangerous argument. He comes very close to saying we can’t judge another culture from our standpoint. What about cultural practices such as widow-burning in India and female circumcision in Africa? We most certainly can judge (and stop, as the manly British did in India) those cultures.
He then deconstructs terms like “happiness.” Happiness can’t simply be what French philosophes think it must be (with the conclusion that no nation was ever happy until 1789).
There are a number of modern-day applications we can make from Herder’s argument. Trying to import American (and really, just neo-liberal democracy) to other cultures is always doomed from the start. True, much of Iraqi and Afghani culture is bad, but destroying those mediating institutions, leaving nothing remaining, and then telling them to be good Western citizens is almost always worse. You get ISIS as a result.
Do We Have a Fatherland?
This text ends with several of Herder’s essays on the topic. This question would get him brought up on charges by Big Eva today. That’s because modern Americans, both secularists and Evangelicals, are utterly clueless on what nationalism means. A Fatherland is a nexus of numerous influences: soil, family, language. These are manifested in its institutions (which is why the godly must always fight efforts from the UN which threaten our institutions).
Ultimately, though, a Fatherland is revealed by its language. Note what Herder didn’t say. He didn’t say race. And for neo-liberals and neo-conservatives, he didn’t say oil or global markets.
This is a fun, bombastic work. Herder is certainly wrong in some of the particulars, but it is still a fun read.
March 28, 2019
Herder tries to synthesize history into a linear thread, a spirit of history marching forward; a universal history (sound familiar?). Take this in. When I read sections of this book, I thought Herder was being satirical, parodying historicism. Nope. He was the prototypical historicist. He just associates and juxtaposes different historical periods and geographical regions. The Orient as the father of Egypt. Egypt as the boyhood of humanity. The Roman Empire was of course taken as the supreme form of progression. And by this logic of historical sequentialism, Herder’s time was the most superior (praising monarchy to no end). You get the idea.
Really, this represents the way of thinking of history that has justified immense suffering. It continues to the day. Just to top it off, he took a bunch of different poets and synthesized them into one ideal. That’s not cool. We now know where Hegel got some of his bad ideas.
Really, this represents the way of thinking of history that has justified immense suffering. It continues to the day. Just to top it off, he took a bunch of different poets and synthesized them into one ideal. That’s not cool. We now know where Hegel got some of his bad ideas.
June 20, 2023
“Another Philosophy of History" by Johann Gottfried Herder offers a refreshing and innovative perspective on the study of history. Herder challenges prevailing notions of historical progress and universal narratives, proposing a more nuanced and contextually grounded approach to understanding the past. This review aims to provide an academic evaluation of Herder's arguments, discussing the book's strengths, weaknesses, and its significance within the fields of history, philosophy, and cultural studies.
"Another Philosophy of History" delves into the complexities of historical interpretation, urging readers to abandon the notion of a single, linear history and embrace a pluralistic understanding of human experiences. Herder emphasizes the significance of cultural particularities, language, and the unique spirit (Volksgeist) of different peoples in shaping historical development. He advocates for a contextual analysis of historical events, rejecting universal generalizations and embracing the richness of diversity.
Herder's work stands out for its rejection of teleological views of history and its recognition of the diverse cultural contributions that shape human existence. By emphasizing the importance of understanding the spirit and values of different communities, he challenges Eurocentric perspectives and fosters a more inclusive and empathetic approach to historical inquiry.
One of the notable strengths of "Another Philosophy of History" lies in Herder's recognition of the cultural and linguistic factors that influence historical development. His emphasis on the importance of language, traditions, and the unique expressions of communities provides a valuable corrective to deterministic and universalist views of history. Herder's approach encourages scholars to engage with local knowledge, narratives, and cultural contexts, fostering a deeper appreciation for the multiplicity of human experiences.
Furthermore, Herder's critique of historical generalizations and his call for contextual understanding highlight the limitations of traditional historiography. By challenging the notion of a single authoritative historical narrative, Herder paves the way for more inclusive and diverse interpretations of the past. His insistence on the value of cultural diversity and the significance of local histories resonates with contemporary efforts to decolonize and pluralize historical narratives.
While "Another Philosophy of History" offers a thought-provoking perspective on historical understanding, it is not without its limitations. Critics argue that Herder's emphasis on cultural particularities and the uniqueness of communities may risk reinforcing essentialist views that can lead to exclusionary or divisive interpretations of history. A more nuanced consideration of the interconnectedness of cultures and the fluidity of identities would enhance the book's analytical breadth and address potential shortcomings.
Additionally, some scholars suggest that Herder's rejection of universal narratives and his focus on local experiences may undervalue broader historical trends and the interconnectedness of global processes. A more balanced approach that acknowledges both local specificities and transnational dynamics would provide a more comprehensive understanding of historical development.
"Another Philosophy of History" holds significant importance within the fields of history, philosophy, and cultural studies as a groundbreaking work that challenges conventional views of historical interpretation. Herder's emphasis on cultural diversity, contextuality, and the recognition of different cultural contributions to human history remains highly relevant today. The book's contribution lies in its ability to stimulate critical reflections on the limitations of universalist narratives and the importance of cultural relativism in historical inquiry.
"Another Philosophy of History" by Johann Gottfried Herder offers a compelling alternative to traditional views of history, urging scholars to embrace contextual understanding, cultural diversity, and the spirit of communities in their interpretations. While the book has its limitations, its enduring significance lies in its call for a more inclusive, pluralistic, and empathetic approach to historical analysis.
GPT
"Another Philosophy of History" delves into the complexities of historical interpretation, urging readers to abandon the notion of a single, linear history and embrace a pluralistic understanding of human experiences. Herder emphasizes the significance of cultural particularities, language, and the unique spirit (Volksgeist) of different peoples in shaping historical development. He advocates for a contextual analysis of historical events, rejecting universal generalizations and embracing the richness of diversity.
Herder's work stands out for its rejection of teleological views of history and its recognition of the diverse cultural contributions that shape human existence. By emphasizing the importance of understanding the spirit and values of different communities, he challenges Eurocentric perspectives and fosters a more inclusive and empathetic approach to historical inquiry.
One of the notable strengths of "Another Philosophy of History" lies in Herder's recognition of the cultural and linguistic factors that influence historical development. His emphasis on the importance of language, traditions, and the unique expressions of communities provides a valuable corrective to deterministic and universalist views of history. Herder's approach encourages scholars to engage with local knowledge, narratives, and cultural contexts, fostering a deeper appreciation for the multiplicity of human experiences.
Furthermore, Herder's critique of historical generalizations and his call for contextual understanding highlight the limitations of traditional historiography. By challenging the notion of a single authoritative historical narrative, Herder paves the way for more inclusive and diverse interpretations of the past. His insistence on the value of cultural diversity and the significance of local histories resonates with contemporary efforts to decolonize and pluralize historical narratives.
While "Another Philosophy of History" offers a thought-provoking perspective on historical understanding, it is not without its limitations. Critics argue that Herder's emphasis on cultural particularities and the uniqueness of communities may risk reinforcing essentialist views that can lead to exclusionary or divisive interpretations of history. A more nuanced consideration of the interconnectedness of cultures and the fluidity of identities would enhance the book's analytical breadth and address potential shortcomings.
Additionally, some scholars suggest that Herder's rejection of universal narratives and his focus on local experiences may undervalue broader historical trends and the interconnectedness of global processes. A more balanced approach that acknowledges both local specificities and transnational dynamics would provide a more comprehensive understanding of historical development.
"Another Philosophy of History" holds significant importance within the fields of history, philosophy, and cultural studies as a groundbreaking work that challenges conventional views of historical interpretation. Herder's emphasis on cultural diversity, contextuality, and the recognition of different cultural contributions to human history remains highly relevant today. The book's contribution lies in its ability to stimulate critical reflections on the limitations of universalist narratives and the importance of cultural relativism in historical inquiry.
"Another Philosophy of History" by Johann Gottfried Herder offers a compelling alternative to traditional views of history, urging scholars to embrace contextual understanding, cultural diversity, and the spirit of communities in their interpretations. While the book has its limitations, its enduring significance lies in its call for a more inclusive, pluralistic, and empathetic approach to historical analysis.
GPT
January 30, 2024
2/5 boring af
April 7, 2019
Book XV, while I don’t agree with his characterization of mankind, felt like some hymn to humanity and it was conveyed with such beautiful language and such passion that it was a joy to revel in. Even if I associate humanity with a more Nietzschean herd-like simplicity, this was a healthy balance to that.
June 15, 2012
Herder offers a direct challenge to the prevalent Enlightenment view of history as a story of progress. In so doing he also plants some of the first seeds of the great historicist revolution his German compatriots would harvest in the next century. His emphasis on culture also makes him one of the most important early figures in romanticism, another movement to which he and his countrymen made indelible contributions. The book is short and packs quite a punch. Anyone wishing for an alternative to the traditional perspective which sees the Enlightenment as dominated by the French (and maybe the British), Another Philosophy of History would be a great place to start.
June 3, 2013
this is a reply to voltaires philosophy of history and is very impressive. herder's main point that he makes is the need to look at any historical contribution through the eyes of that epoch itself. he attacks the hubris of philosophers who castigate teh philosophies of the past with the advantage of hindsight. the book talks about language, history, science, philosophy, poetry and much much more. really enjoyed this and it offered a completely different angle on some of the things i have read. highlly recommended.
June 1, 2016
That was pretty incomprehensible.
Displaying 1 - 8 of 8 reviews