The German philosopher Alexander Gottlieb Baumgarten (1714–1762) introduced “aesthetics” as a new science in his Reflections on Poetry (1735) and developed this new part of philosophy in a series of later works, culminating in his unfinished Aesthetics (1750/1758). This volume is the first collection of essays in the English language devoted to Baumgarten’s aesthetics. The essays highlight the distinguishing features of Baumgarten’s aesthetics, situate it in its historical context, document its reception, and examine its contributions to contemporary philosophy.

This book introduces the reader to the literary work and to an understanding of its cultural background and its specific features, presenting basic topics and ideas in their historical context and development in Western culture.

German Aesthetics provides English-speaking audiences with accessible explanations of fundamental concepts from the German tradition of philosophical aesthetics. Organized with the understanding that aesthetic concepts are often highly contested intellectual territory, and that the usage and meanings of terms often shift within historical, cultural, and political debates, this volume brings together scholars of German literature, philosophy, film studies, musicology, and history to provide informative and creative interpretations of German aesthetics that will be useful to students and scholars alike.

The concept of secular millennialism summarizes a crucial point made by Hannah Arendt in The Origins of Totalitarianism: that twentieth-century totalitarian movements, in Nazi Germany and in the Soviet Union under Stalin, are not nationalistic but essentially millennialist, focused on the achievement of a universal world order. The question of whether totalitarian thinking can be located in a secular millennialist tradition is brought to the forefront in Aesthetics as Secular Millennialism: Its Trail from Baumgarten and Kant to Walt Disney and Hitler by Benjamin Bennett. Bennett contends that the new philosophical science of aesthetics--beginning in the eighteenth century with Baumgarten, Kant, and Schiller--is the source of such a tradition. Bennett uses the term "aesthetics" to designate a tradition which begins under that name but, in the course of the nineteenth century, concerns itself less directly with questions of beauty or art while not losing its secular millennialist tendency. He argues that modern philosophical hermeneutics, in Dilthey, Heidegger, and Gadamer, belongs to the aesthetic tradition. Bennett explores the realistic novel as the main vehicle by which aesthetic tradition maintains itself in the nineteenth century and attracts a large popular following. The argument culminates in a discussion of relations among aesthetics, totalitarian propaganda, and the "totalitarian imagination" with its dream of "human omnipotence" (Arendt). Aesthetics as Secular Millennialism also maintains an attentiveness to instances of resistance against the aesthetic impetus in history--hence ultimately against totalitarianism.

Alexander Gottlieb Baumgarten (1714–1762) is known in intellectual history for having established the discourse of philosophical aesthetics with his "Meditationes philosophicae de nonnullis ad poema pertinentibus" (Reflections on Poetry) and "Aesthetica" (Aesthetics), which consists of two books and is considered Baumgarten’s most important work. But this book amends that history. It shows that Baumgarten's aesthetics is a science of literature that demonstrates the value of literature to philosophy. Baumgarten did not intend to pursue such a task, but in working on his philosophical texts and lectures, he ends up analyzing, synthesizing, and contextualizing literature. He thereby treats it not as belles lettres or as a moral institution but rather as an epistemic object. His aesthetics is thus the first modern literary theory, and his articulation of this theory would never again be matched in its complexity and systematicity. Baumgarten’s theory of literature has never been discovered. It waits latently to take its place in intellectual history.

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