Johann Gottfried von Herder

Johann Gottfried von Herder (born August 25, 1744, Mohrungen, East Prussia [now Morag, Poland]—died December 18, 1803, Weimar, Saxe-Weimar [Germany]) was a German critic, theologian, and philosopher, who was the leading figure of the Sturm und Drang literary movement and an innovator in the philosophy of history and culture. His influence, augmented by his contacts with the young J.W. von Goethe, made him a harbinger of the Romantic movement. He was ennobled (with the addition of von) in 1802.

Early life and travels

Herder was the son of poor parents and attended local schools. Beginning in the summer of 1762 he studied theology, philosophy, and literature at Königsberg, coming into close contact with Immanuel Kant, the founder of critical philosophy, as well as with Johann Georg Hamann, one of the Enlightenment’s prominent critics.

In November 1764 Herder went to teach and preach in Riga (then part of the Russian Empire). There he published his first works, which included two collections of fragments, entitled Über die neuere deutsche Literatur: Fragmente (1767; “On Recent German Literature: Fragments”) and Kritische Wälder, oder Betrachtungen die Wissenschaft und Kunst des Schönen betreffend (1769 and 1846; “Critical Forests, or Reflections on the Science and Art of the Beautiful”).

In the summer of 1769 he set out on an ocean voyage from Riga to Nantes, which brought him a deeper understanding of his destiny. His Journal meiner Reise im Jahr 1769 (1769; “Journal of My Voyage in the Year 1769”), completed in Paris in December, bears witness to the change that it effected in him. Herder saw himself as a groundless being who had left the safe shore and was journeying into an unknown future. It became his vocation to unveil that future through insights gained from the past, so that its character might be felt by his contemporaries. Herder’s prophetic criticisms of his own time anticipated the possibilities of intellectual developments generations ahead, including the ideas of Goethe, the brothers August Wilhelm and Friedrich von Schlegel, and Jacob and Wilhelm Grimm in poetical and aesthetic theory; Wilhelm von Humboldt in the philosophy of language; G.W.F. Hegel in the philosophy of history; Wilhelm Dilthey and his followers in epistemology; Arnold Gehlen in anthropology; and the Slav nationalists in political thought.

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During a visit to Strasbourg, where he arrived in September 1770 as the companion of Prince Peter Frederick William of Holstein, Herder experienced a momentous meeting with the young Goethe, who was stirred to recognize his own artistic faculties through Herder’s observations on Homer, Pindar, William Shakespeare, and on literature and folk songs.

Career at Bückeburg

In April 1771 Herder went to Bückeburg as court preacher. The works that he produced there were fundamental to the Sturm und Drang, a literary movement with Promethean and irrationalist motifs, without which German Classical and Romantic literature could not have arisen. In the Romanticism Herder espoused, the medium of thought is feeling (Gefühl), which he compared to the sense of touch. Whereas sight apprehends things at a distance, feeling enjoys an immediate experience of reality, which it apprehends as a power reacting against an individual’s own vital energy. At the same time, however, the individual experiences his own body, in which a vital power asserts itself against the world. At the moment when a person recognizes the limits imposed by the environment without becoming dependent on it, a balance of forces is achieved between the two in which the individual body is converted into the aesthetic gestalt (or integral structure) and the identification of the individual with reality is consummated.

Among his works of this period are Plastik (1778), which outlines his metaphysics, and Abhandlung über den Ursprung der Sprache (1772; “Essay on the Origin of Language”), which finds the origin of language in human nature. For Herder, knowledge is possible only through the medium of language. Although the individual and the world are united in feeling, they separate themselves in consciousness in order to link themselves anew in the “intentional,” or object-directed, act in which the objective meaning of a word is rooted. Thus, what earlier had been apprehended dimly but not specifically recognized in feeling is expressly designated. Feeling and reflection thus interpenetrate each other; and the word, being at once sound and significance, is the cause of this union. Every signification of something therefore includes an emotional attitude toward it that reflects the particularity and the outlook of its users. Thus, the structure of language is a true image of human nature.

Whereas the psychologists of the time were carefully distinguishing various human faculties (conation, feeling, knowledge), Herder stressed the unity and indivisible wholeness of human nature. Consciousness and Besonnenheit (“reflective discernment”) are not simply “higher” faculties added to an animal foundation; instead, they designate the structure of the individual as a whole with qualitatively unique human desires and human sensitivities. Since human instincts and sensitivities are subject to reflection, or “broken off” (gebrochen), however, the human individual is “the first liberated member of creation.”

Herder’s philosophy of history also began to take form at this time, springing from his attempt to use the past in order to assess the present situation and future probabilities. He had already outlined in the Fragmente the scheme of a typical historical development on the analogy of the ages of a man’s life. By this means he tried to determine the situation of German poetry that was then current. The essay on Shakespeare and Auch eine Philosophie der Geschichte zur Bildung der Menschheit (1774; “Another Philosophy of History Concerning the Development of Mankind”), opposing Rationalism in historiography, were the first writings to show a deeper understanding of historical existence as the product of the contradiction between individuation and the whole of history; this contradiction itself forms the logical basis of historical development. If two forces are in conflict, one can be seen as striving to persevere and to emerge from the whole as an individual structure. Yet the whole is not satisfied with any single form: in historical catastrophes it frees itself to shape a new form of things, which is shattered again in turn when its time is past. The individual is not only an end but also a blind, unfree instrument taken or rejected by God. Even the philosopher can see the future only by tracing its conditions from patterns of past development in order to counteract it.

Further works prepared during this period were his Älteste Urkunde des Menschengeschlechts (1774–76; “Oldest Records of the Human Race”) on Hebrew antiquities and his An Prediger: Fünfzehn Provinzialblätter (1744; “To Preachers: Fifteen Provincial Papers”). Two especially important works were his essay on Shakespeare and “Auszug aus einem Briefwechsel über Ossian und die Lieder alter Völker” (1773; “Extract from a Correspondence About Ossian and the Songs of Ancient Peoples”), published in a manifesto to which Goethe and Justus Möser, a forerunner of Sturm und Drang, also contributed. As Herder showed in his exposition of Shakespeare and Homer, in the genuine poetic utterance, hitherto-hidden aspects of man’s life are revealed by virtue of the creative function of language. “A poet is the creator of the nation around him,” he wrote, “he gives them a world to see and has their souls in his hand to lead them to that world.” Poetic ability is no special preserve of the educated; as the true “mother tongue of mankind” (Hamann), it appears in its greatest purity and power in the uncivilized periods of every nation. For Herder, this ability was proved by the Old Testament, the Edda, and Homer: hence Herder’s concern to retrieve ancient German folk songs and his attention to Norse poetry and mythology, to the work of the minnesinger, and to the language of Martin Luther.