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What Is Enlightenment? Eighteenth-Century Answers and Twentieth-Century Questions

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What Is Enlightenment? Eighteenth-Century Answers and Twentieth-Century Questions What Is Enlightenment? Eighteenth-Century Answers and Twentieth-Century Questions ED ITED BY James Schmidt UNIVERSITY OF CALIFORNIA PRESS Berkeley Los Angeles London University of California Press Berkeley and Los Angeles, California University of California Press London, England Copyright © 1996 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data What is Enlightenment? : eighteenth-century answers and twentieth- century questions / edited by James Schmidt, p. cm. — (Philosophical traditions; 7) Includes bibliographical references and index. ISBN 0-520-20226-0 (pbk. : alk. paper) 1. Enlightenment. I. Schmidt,James. II. Series. B802.W47 1996 190—dc20 95-46975 CIP Printed in the United States of America 11 10 09 08 07 06 05 04 12 11 10 9 8 7 6 5 4 3 The paper used in this publication meets the minimum requirements of ANSI/NISO Z39.48-1992 (R 1997) (Permanence of Paper). © CONTENTS PREFACE / ix Introduction: What Is Enlightenment? A Question, Its Context, and Some Consequences / 1 James Schmidt Parti. THE EIGHTEENTH-CENTURY DEBATE / 45 1. The Question and Some Answers / 47 What Is to Be Done toward the Enlightenment of the Citizenry? (1783) / 49 Johann Karl Möhsen On the Question: What Is Enlightenment? (1784) / 53 Moses Mendelssohn An Answer to the Question: What Is Enlightenment? (1784) / 58 Immanuel Kant Thoughts on Enlightenment (1784) / 65 Karl Leonhard Reinhold A Couple of Gold Nuggets, from the... Wastepaper, or Six Answers to Six Questions (1789) / 78 Christoph Martin Wieland 2. The Public Use of Reason / 85 On Freedom of Thought and of the Press: For Princes, Ministers, and Writers (1784) / 87 Ernst Ferdinand Klein o On Freedom of the Press and Its Limits: For Consideration by Rulers, Censors, and Writers (1787) / 97 Carl Friedrich Bahrdt Publicity (1792) / 114 Friedrich Karl von Moser Reclamation of the Freedom of Thought from the Princes of Europe, Who Have Oppressed It Until Now (1793) / 119 Johann Gottlieb Fichte 3. Faith and Enlightenment / 143 Letter to Christian Jacob Kraus (18 December 1784) / 145 Johann Georg Hamann Metacritique on the Purism of Reason (1784) / 154 Johann Georg Hamann On Enlightenment: Is It and Could It Be Dangerous to the State, to Religion, or Dangerous in General? A Word to Be Heeded by Princes, Statesmen, and Clergy (1788) / 168 Andreas Riem 4. The Politics of Enlightenment / 189 Something Lessing Said: A Commentary on Journeys of the Popes (1782) / 191 Friedrich Heinrich Jacobi True and False Political Enlightenment (1792) / 212 Friedrich Karl von Moser On the Influence of Enlightenment on Revolutions (1794) / 217 Johann Heinrich Tieftrunk Does Enlightenment Cause Revolutions? (1795) / 225 Johann Adam Bergk Part II. HISTORICAL REFLECTIONS / 233 The Berlin Wednesday Society / 235 Günter Birtsch The Subversive Kant: The Vocabulary of “Public” and “Publicity” / 253 John Christian Laursen On Enlightenment for the Common Man / 270 Jonathan B. Knudsen Modern Culture Comes of Age: Hamann versus Kant on the Root Metaphor of Enlightenment / 291 Garrett Green Jacobi’s Critique of the Enlightenment / 306 Dale E. Snow Early Romanticism and the Aufklärung / 317 Frederick C. Beiser Progress: Ideas, Skepticism, and Critique— The Heritage of the Enlightenment / 330 Rudolph Vierhaus Partlll. TWENTIETH-CENTURY QUESTIONS / 343 What Is Enlightenment? / 345 Rüdiger Bittner Reason Against Itself: Some Remarks on Enlightenment / 359 Max Horkheimer What Is Enlightened Thinking? / 368 Georg Picht What Is Critique? / 382 Michel Foucault The Unity of Reason in the Diversity of Its Voices / 399 Jurgen Habermas The Battle of Reason with the Imagination / 426 Hartmut Böhme and Gemot Böhme The Failure of Kant’s Imagination / 453 Jane Kneller The Gender of Enlightenment / 471 Robin May Schott Autonomy, Individuality, and Self-Determination / 488 Lewis Hinchman Enlightened Cosmopolitanism: The Political Perspective of the Kantian “Sublime” / 517 Kevin Paul Geiman CONTRIBUTORS TO PARTS II AND III / 533 SELECT BIBLIOGRAPHY / 537 INDEX / 555 An Answer to the Question: What Is Enlightenment? Immanuel Kant Translated by James Schmidt Immanuel Kant’s 1784 essay is by far the most famous of the responses to fpllner’s request for an answer to the question “What is enlightenment?” Dated 30 September 1784, it was written, as Kant explained in a footnote at the close of the essay, without knowledge of the contents of Mendelssohn’s response, which appeared in the Berlini­ sche Monatsschrift as Kant was completing his own answer. The essay was the sec­ ond of the fifteen articles Kant wrote for the Berlinische Monatsschrift in the years between 1784 and 1796. Enlightenment is mankind’s exit from its self-incurred immaturityImmaturity is the inability to make use of one’s own understanding without the guidance of another. Self-incurred is this inability if its cause lies not in the lack of under­ standing but rather in the lack of the resolution and the courage to use it without the guidance of another. Sapere aude! Have the courage to use your oum understanding! is thus the motto of enlightenment.2 Laziness and cowardice are the reasons why such a great part of man­ kind, long after nature has set them free from the guidance of others (nat- uraliter majorennes), still gladly remain immature for life and why it is so easy for others to set themselves up as guardians. It is so easy to be immature. If I have a book that has understanding for me, a pastor who has a conscience for me, a doctor who judges my diet for me, and so forth, surely I do not need to trouble myself. I have no need to think, if only I can pay; others will take over the tedious business for me. Those guardians, who have gra­ ciously taken up the oversight of mankind, take care that the far greater part of mankind (including the entire fairer sex) regard the step to maturity as not only difficult but also very dangerous. After they have first made their domestic animals stupid and carefully prevented these placid creatures from daring to take even one step out of the leading strings of the cart to which Originally published as “Beantwortung der Frage: Was ist Aufklärung?” Berlinische Monatsschrift 4 (1784): 481-494. they are tethered,3 they show them the danger that threatens them if they attempt to proceed on their own. Now this danger is not so great, for by falling a few times they would indeed finally learn to walk; but an example of this sort makes them timid and usually frightens them away from all fur­ ther attempts. It is thus difficult for any individual man to work himself out of an immaturity that has become almost natural to him. He has become fond of it and, for the present, is truly incapable of making use of his own reason, because he has never been permitted to make the attempt. Rules and for­ mulas, these mechanical instruments of a rational use (or rather misuse) of his natural gifts, are the fetters of an everlasting immaturity. Whoever casts them off would still take but an uncertain leap over the smallest ditch, be­ cause he is not accustomed to such free movement. Hence there are only a few who have managed to free themselves from immaturity through the exercise of their own minds, and yet proceed confidently. But that a public [Publikum] should enlighten itself is more likely; indeed, it is nearly inevitable, if only it is granted freedom. For there will always be found some who think for themselves, even among the established guard­ ians of the masses, and who, after they themselves have thrown off the yoke of immaturity, will spread among the herd the spirit of rational assessment of individual worth and the vocation of each man to think for himself. It is notable that the public, which had earlier been brought under this yoke by their guardians, may compel them to remain under it if they are incited to do so by some of their guardians who are incapable of any enlightenment. So it is harmful to implant prejudices, because they ultimately revenge themselves on those who originated them or on their descendents. There­ fore a public can achieve enlightenment only gradually. A revolution may perhaps bring about the fall of an autocratic despotism and of an avari­ cious or overbearing oppression, but it can never bring about the true reform of a way of thinking. Rather, new prejudices will serve, like the old, as the leading strings of the thoughtless masses. For this enlightenment, however, nothing more is required than freedom; and indeed the most harmless form of all the things that may be called freedom: namely, the freedom to make a public use of one’s reason in all matters. But I hear from all sides the cry: don’t argue!* The officer says: “Don’t argue, but rather march!” The tax collector says: “Don’t argue, but rather pay!” The clergyman says: “Don’t argue, but rather believe!” (Only one ruler in the world says: “Argue, as much as you want and about what­ ever you want, but obey!”)5 Here freedom is restricted everywhere. Which restriction, however, hinders enlightenment? Which does not, but instead even promotes it?—I answer: the public use of reason must at all times be free, and it alone can bring about enlightenment among men; the private use of reason, however, may often be very narrowly restricted without the progress of enlightenment being particularly hindered. I understand, how­ ever, under the public use of his own reason, that use which anyone makes of it or a scholar [Gelehrter] before the entire public of the reading world. The private use I designate as that use which one makes of his reason in a cer­ tain civil post or office which is entrusted to him.
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