Conclusion

Summary

Herder was deeply committed to finding ways to achieve moral and political reform in Livland, Russia, Germany and Europe in general. Herder’s reform ideas were embedded in Enlightenment discussions about the moral psychological foundations of ‘modern liberty’ and international peace. In responding to Rousseau’s challenge in The Second Discourse, Herder engaged with the new mid-eighteenth century work on human psychology, sensibility, physiology, whilst also delving into literary and cultural history. In the 1770s, Herder developed a theologically framed understanding of the history of mankind as a gradual ethical formation of humanity, which was still largely compatible with his earlier naturalistic approach. In the 1780s, Herder came to view human history as part of a more encompassing ‘natural process’, whilst continuing to take an interest in distinct national histories. In contrast to Kant, Herder interpreted individual human self-determination as a voluntary ‘life according to nature’, emphasising the cultivation of ‘purified patriotism’ and ‘dispositions of peace’ as essential for modern liberty and international peace. He welcomed the French Revolution and, as a ‘German patriot’, encouraged Germans to ‘self-constitute’ themselves by pursuing cultural, moral and constitutional change.