By Steven R. Jungkeit (auth.)
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Additional resources for Spaces of Modern Theology: Geography and Power in Schleiermacher’s World
However dubious the cultural politics of such a vision, it is an exemplary instance of the wider patterns of Fernweh and Heimweh coursing through German literary culture in the early nineteenth century. In the second of those poems, “Patmos,” the poet is initially lost in contemplations about crossing the abyss of Alpine passes, to communicate with those who dwell on opposite peaks. But the poet is interrupted when, a genius Carried me off from my house, More quickly than expected, Further than I ever imagined Going.
Denis. Lefebvre is careful to note that the relationship between these categories of space cannot always be easily accounted for in causal terms, so that it is impossible to say that a mental space simply produces a physical space. 26 But it is clear that for a complete understanding of the dynamics of space, an awareness of the ways in which these layers of space fold into and atop of one another is crucial. As I have already hinted, for the purposes of theology it is the third category, representational space, which will prove most important.
Zantop notes that various popular literatures of this period portrayed Germans as ideal colonizers, compassionate and civilized in comparison with the more brutal practices of the French, Spanish, Portuguese, and English. 54 These fantasies played themselves out in the realm of popular literatures such as children’s stories and dramas, as well as in philosophical discourses such as those of Kant and Hegel and even brief ly, as we shall see, Schleiermacher. For example, Zantop notes that a popular retelling of the Robinson Crusoe tale, Robinson the Younger, was first published in 1779 by Joachim Campe.