The success of the French Encyclopédie and its place in the Enlightenment has tended to obscure the role of encyclopaedism in German culture. Yet the ideal of universal knowledge has been a potent force in Germany, shaping the way the nation defined itself ever since the seventeenth century. Novalis played a key part in this debate, not least in seeking to redefine what he called “total science” – his name for encyclopaedism – as a means to achieve cultural renewal. Yet he was sentimentalized after his early death as the dreamy poet of the Blue Flower, and while this ensured his posthumous appeal, it resulted in the comparative neglect of his philosophy. His contribution to German idealism was only fully revealed, a century and a half after his death, by the editors of the critical edition of his works, a literary monument forty years in the making (reviewed in the TLS, October 13, 2000). The edition showed the full extent of the unpublished journals and notebooks, including hundreds of jottings and aphorisms, often circling round a plan for a Romantic encyclopaedia. The new image of Novalis, not unlike that of Coleridge brought about by the editing of his Notebooks, led to a wider revaluation, in which the Romantic dreamer has given way to the incisive philosopher. Now, two centuries after his death, the new material is at long last becoming available in English in versions beginning with Margaret Mahony Stoljar’s Philosophical Writings (1997) and Jane Kneller’s Fichte Studies (2003), and continuing with the volumes under review.
The new Novalis more than confirms Thomas Carlyle’s view of him as “the German Pascal”. Both men had practical talents, yet they both evinced a radical purity that drove them to treat the infinite as the only measure, and hence to redefine the thinking of the age; moreover, they both pursued a trajectory from mathematics to theology and did so with such intensity that their precocious beginnings could perhaps only be fulfilled in an equally premature death; while the search for a higher, absolute truth ended in fragmentary utterance. Yet if Pascal’s Pensées were the anguished conscience of the neoclassical age, Novalis’s Fragmente were rather the electrifying consciousness of modernity.
With Friedrich Schlegel, Novalis regarded Germany’s task in modern Europe as a dialectical reversal of the French Revolution: the reflective German Geist should respond to and transcend the materialistic excesses of the Terror. Novalis’s speech “Christendom or Europe” (1799), though on Goethe’s advice excluded from the founding journal of German Romanticism, the Athenaeum, constitutes the most potent political manifesto of the first Romantic school. At its core lies an encyclopaedic vision of European diversity that goes back to the Middle Ages, when the opposing states were spiritually united under Catholic hegemony, a period Novalis treats as a golden age. The German tradition from Kant and Lessing to Goethe and Schiller regarded enlightenment as the means for humanity to prevail over strife, and Novalis explicitly invites the enlightened “encyclopaedists” to participate in the movement towards not just a German revival, but a new, spiritually self-aware Europe.
17/04/2008...12:53 pm
Novalis and Philo-Sophie
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