{"id":795,"date":"2013-01-22T16:26:45","date_gmt":"2013-01-22T16:26:45","guid":{"rendered":"http:\/\/www.culturesofknowledge.org\/?page_id=795"},"modified":"2013-01-22T17:49:49","modified_gmt":"2013-01-22T17:49:49","slug":"leigh-penman","status":"publish","type":"page","link":"https:\/\/www.culturesofknowledge.org\/?page_id=795","title":{"rendered":"Leigh Penman"},"content":{"rendered":"<h1>Intellectual Geography and the Making of the \u2018First German Philosopher\u2019: Jakob B\u00f6hme (1575-1624) and G\u00f6rlitz<\/h1>\n<h2><a href=\"https:\/\/www.culturesofknowledge.org\/?page_id=189#Intellectual-Geography\">Intellectual Geography<\/a> \/ Tuesday 6 September, 2011<\/h2>\n\n<div data-mode=\"normal\" data-oembed=\"1\" data-provider=\"vimeo\" id=\"arve-vimeo-34862414\" style=\"max-width:625px;\" class=\"arve\">\n\t<div class=\"arve-inner\">\n\t\t<div style=\"aspect-ratio:5\/4\" class=\"arve-embed arve-embed--has-aspect-ratio\">\n\t\t\t<div class=\"arve-ar\" style=\"padding-top:80.000000%\"><\/div>\n\t\t\t<iframe allow=\"accelerometer &apos;none&apos;;autoplay &apos;none&apos;;bluetooth &apos;none&apos;;browsing-topics &apos;none&apos;;camera &apos;none&apos;;clipboard-read &apos;none&apos;;clipboard-write;display-capture &apos;none&apos;;encrypted-media &apos;none&apos;;gamepad &apos;none&apos;;geolocation &apos;none&apos;;gyroscope &apos;none&apos;;hid &apos;none&apos;;identity-credentials-get &apos;none&apos;;idle-detection &apos;none&apos;;keyboard-map &apos;none&apos;;local-fonts;magnetometer &apos;none&apos;;microphone &apos;none&apos;;midi &apos;none&apos;;otp-credentials &apos;none&apos;;payment &apos;none&apos;;picture-in-picture;publickey-credentials-create &apos;none&apos;;publickey-credentials-get &apos;none&apos;;screen-wake-lock &apos;none&apos;;serial &apos;none&apos;;summarizer &apos;none&apos;;sync-xhr;usb &apos;none&apos;;web-share;window-management &apos;none&apos;;xr-spatial-tracking &apos;none&apos;;\" allowfullscreen=\"\" class=\"arve-iframe fitvidsignore\" credentialless data-arve=\"arve-vimeo-34862414\" data-lenis-prevent=\"\" data-src-no-ap=\"https:\/\/player.vimeo.com\/video\/34862414?dnt=1&amp;app_id=122963&amp;transparent=0&amp;title=1&amp;byline=0&amp;portrait=0&amp;autoplay=0\" frameborder=\"0\" height=\"500\" loading=\"lazy\" name=\"\" referrerpolicy=\"strict-origin-when-cross-origin\" sandbox=\"allow-scripts allow-same-origin allow-presentation allow-popups allow-popups-to-escape-sandbox allow-forms\" scrolling=\"no\" src=\"https:\/\/player.vimeo.com\/video\/34862414?dnt=1&#038;app_id=122963&#038;transparent=0&#038;title=1&#038;byline=0&#038;portrait=0&#038;autoplay=0\" title=\"\" width=\"625\"><\/iframe>\n\t\t\t\n\t\t<\/div>\n\t\t\n\t<\/div>\n\t\n\t\n\t<script type=\"application\/ld+json\">{\"@context\":\"http:\\\/\\\/schema.org\\\/\",\"@id\":\"https:\\\/\\\/www.culturesofknowledge.org\\\/?page_id=795#arve-vimeo-34862414\",\"type\":\"VideoObject\",\"embedURL\":\"https:\\\/\\\/player.vimeo.com\\\/video\\\/34862414?dnt=1&app_id=122963&transparent=0&title=1&byline=0&portrait=0&autoplay=0\"}<\/script>\n\t\n<\/div>\n<p>The crisis that European, and particularly Lutheran, culture faced during the first third of the seventeenth century engendered many expressions of anger, despair, dissent, and criticism, which were expressed in numerous broadsheets, pamphlets, books, and other publications. But although the works of authors like Wilhelm Eo Neuheuser, Paul Egard, Nicolaus Teting, Valentin Weigel, or even Johann Arndt are preserved today in numerous libraries, the authors themselves are hardly household names. One critic that is well known, however, is the Lusatian cobbler and theosopher Jakob B\u00f6hme (1575-1624). This legacy is surprising. He spoke no Latin, did not attend university, and remained a handworker in the Lusatian trading town of G\u00f6rlitz throughout his life. Prior to his death in 1624, only a single edition of one of his works saw print. And yet, B\u00f6hme was the author of an extensive corpus of manuscript works, which drew on complex magical, Paracelsian, Weigelian, and Schwenkfeldian texts and ideas. These appeared posthumously in more than three hundred editions in Latin, Dutch, English, and German, resulting in an enduring international reputation, and praise from figures like Hegel, Newton, and Blake. How did B\u00f6hme\u2019s writings attain this prominence from their initial status as dusty manuscripts on a cobbler\u2019s bench in a little German town?<\/p>\n<p>This paper will adopt a spatial approach to this problem by investigating the initial spread of B\u00f6hme\u2019s writings in and around G\u00f6rlitz, concentrating on the concrete local intellectual, political, and religious conditions which influenced the content and the nature of the distribution of B\u00f6hme\u2019s work. Drawing on epistolary and archival material, it will challenge several long-standing myths concerning B\u00f6hme\u2019s output, and demonstrate how specific and pre-existing geographical, mercantile, political, intellectual, and confessional networks both contributed to and facilitated the transmission of B\u00f6hme\u2019s works, as well as their reception. In this way, it attempts to show that intellectual geography, as well as the inherent power and appeal of B\u00f6hme\u2019s writing, was crucial to the making of the \u2018First German Philosopher\u2019.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Intellectual Geography and the Making of the \u2018First German Philosopher\u2019: Jakob B\u00f6hme (1575-1624) and G\u00f6rlitz Intellectual Geography \/ Tuesday 6 September, 2011 The crisis that European, and particularly Lutheran, culture faced during the first third of the seventeenth century engendered many expressions of anger, despair, dissent, and criticism, which were expressed in numerous broadsheets, pamphlets, [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":189,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"class_list":["post-795","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=\/wp\/v2\/pages\/795","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=795"}],"version-history":[{"count":0,"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=\/wp\/v2\/pages\/795\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=\/wp\/v2\/pages\/189"}],"wp:attachment":[{"href":"https:\/\/www.culturesofknowledge.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=795"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}