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Herder
Herder
Philosophy and Anthropology

EDITED BY

Anik Waldow
and Nigel DeSouza

1
3
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Preface

The immediate occasion for this volume was provided by a conference on “The
Enlightenment and the Development of Philosophical Anthropology” held at the
University of Sydney in November 2013 and organized by Anik Waldow, Dalia
Nassar, and Stephen Gaukroger. Many of the contributors to this volume first
presented drafts of their chapters at this conference. The conference was made
possible by the financial support of The Sydney Intellectual History Network, the
School of Philosophical and Historical Inquiry at the University of Sydney, and
the Australian Research Council Centre of Excellence for the History of Emo-
tions. We would like to thank Jennifer Milam, who encouraged us to turn a
selection of the conference papers into a volume on Herder. We are also grateful
to the participants of the Herder reading group, Daniela Helbig, Gabriel Watts,
Annette Pierdziwol, and Andrew Cooper for inspiring discussions. A special
thanks to all of our contributors and to Peter Momtchiloff from Oxford University
Press for having made this volume possible. Thanks to Christopher Gibson for
help in preparing the indices. Finally, we are also grateful to Joshua Penney and
David Jalbert for help with editorial matters and for their support throughout.
Anik Waldow and Nigel DeSouza
Sydney and Ottawa
February 2016
Contents

List of Abbreviations ix
List of Contributors xi

Introduction 1
Anik Waldow and Nigel DeSouza

Part I. Towards a New Philosophy: Philosophy as

Anthropology
1. Philosophy as Philosophical Anthropology 13
An Interview with Charles Taylor
2. Anthropology and the Critique of Metaphysics in the Early Herder 30
Marion Heinz
3. The Metaphysical and Epistemological Foundations of Herder’s
Philosophical Anthropology 52
Nigel DeSouza
4. Herder: Physiology and Philosophical Anthropology 72
Stefanie Buchenau
5. The Role of Aesthetics in Herder’s Anthropology 94
Stephen Gaukroger
6. Understanding as Explanation: The Significance of Herder’s and
Goethe’s Science of Describing 106
Dalia Nassar

Part II. The Human Animal: Nature, Language,

History, Culture
7. Herder between Reimarus and Tetens: The Problem of an
Animal-Human Boundary 127
John H. Zammito
8. Between History and Nature: Herder’s Human Being and the
Naturalization of Reason 147
Anik Waldow
viii CONTENTS

9. Human Nature and Human Science: Herder and the Anthropological

Turn in Hermeneutics 166
Kristin Gjesdal
10. Herder’s Religious Anthropology in His Later Writings 185
Johannes Schmidt
11. Individualism and Universalism in Herder’s Conception of the
Philosophy of History 203
Martin Bollacher
12. Herder and Human Rights 224
Michael N. Forster
13. Herder and the Jewish Question 240
Frederick C. Beiser

Name Index 257

General Index 260
List of Abbreviations

AA Immanuel Kant. 1900–. Kants gesammelte Schriften. Edited by Königlich

Preußische Akademie der Wissenschaften. 29 vols. Berlin.
DA Johann Gottfried Herder. 1984–2016. Briefe: Gesamtausgabe 1763–1803.
Edited by Wilhelm Dobbek and Günter Arnold. 18 vols. Weimar:
Hermann Böhlaus Nachfolger.
FHA Johann Gottfried Herder, 1985–2000. Werke. Edited by Martin
Bollacher et al. 10 vols. Frankfurt a. M.: Deutscher Klassiker Verlag.
HA Johann Wolfgang Goethe. 1948. Werke. Edited by Erich Trunz. 14 vols.
Hamburg: Wegner.
HAB Johann Wolfgang Goethe. 1988. Goethes Briefe und Briefe an Goethe.
Edited by Karl Robert Mandelkow. 6 vols. Munich: Beck.
HWP Johann Gottfried Herder. 1984–2002. Werke. Edited by Wolfgang Pross.
3 vols. Munich: Hanser.
S Johann Gottfried Herder. 2008. Shakespeare. Ed. and trans. Gregory
Moore. Princeton: Princeton University Press.
SEW Johann Gottfried Herder. 1992. Selected Early Works, 1764–1767. Ed.
Ernest A. Menze and Karl Menges, trans. Ernest A. Menze with Michael
Palma. University Park, PA: The Pennsylvania State University Press.
SHP Johann Gottfried Herder. 1883. The Spirit of Hebrew Poetry. Trans.
James Marsh. 2 vols. Burlington: Edward Smith.
SPC Johann Gottfried Herder. 1969. J. G. Herder on Social and Political
Culture. Ed. and trans. F. M. Barnard. Cambridge: Cambridge University
Press.
SWA Johann Gottfried Herder. 2006. Selected Writings on Aesthetics. Ed. and
trans. Gregory Moore. Princeton: Princeton University Press.
SWS Johann Gottfried Herder. 1877–1913. Sämmtliche Werke. 33 vols. Edited
by Bernhard Suphan et al. Berlin: Weidmann.
List of Contributors

F REDERICK C. B EISER is one of the leading scholars of German Idealism writing in

English, and Professor of Philosophy at Syracuse University. Beiser has also
widely published on the German Romantics and seventeenth-century British
philosophy. He received a Guggenheim Fellowship for his research in 1993.
His work on Herder’s philosophy of mind and the Kant-Herder controversy
appeared in The Fate of Reason: German Philosophy from Kant to Fichte (1987);
further monographs include Enlightenment, Revolution, and Romanticism: The
Genesis of Modern German Political Thought, 1790–1800 (1992), The Sovereignty
of Reason (1996), and The Romantic Imperative: The Concept of Early German
Romanticism (2004).

MARTIN BOLLACHER is Emeritus Professor of German Studies at Ruhr-Universität

Bochum and a co-editor of Herder: Werke in zehn Bänden, which is the standard
resource in Herder scholarship with its extensive notes and commentary. He
specializes in Herder’s philosophy of history and has most recently turned to the
examination of Herder’s relationship to China. He has published widely on
Herder, Lessing, Goethe, Spinoza, Heine, and Canetti and is a founding member
of the International Herder Society. His books include Der Junge Goethe und
Spinoza (1969), Lessing: Vernunft und Geschichte (1978), and Johann Gottfried
Herder: Geschichte und Kultur (1994).

S TEFANIE B UCHENAU is maître de conferences in the German Studies Department

of Université Paris 8 Saint-Denis, and was a Humboldt Fellow at Humboldt
University in Berlin in 2014. Her research interests include the history of
philosophy in the Enlightenment (Wolff, Baumgarten, Herder, Kant), the phil-
osophy of medicine, anthropology, and aesthetics. She has published a number of
articles on these topics and is the author of The Founding of Aesthetics: The Art of
Invention and the Invention of Art (2013). She co-edited an anthology Médecine
et philosophie de la nature humaine, de l’âge classique aux Lumières (2014) and
has most recently been working on a monograph on human dignity in the
anthropological theories of the German Enlightenment.

N IGEL D E S OUZA is Assistant Professor in the Department of Philosophy, Univer-

sity of Ottawa. He works on the philosophy of Herder, early modern philosophy,
and on contemporary ethics. He has published articles on Herder’s metaphysics,
xii LIST OF CONTRIBUTORS

epistemology, philosophy of language, and moral philosophy, as well as on the

foundations of ethical agency. His articles have appeared in The British Journal
for the History of Philosophy, Intellectual History Review, Herder Yearbook, the
recently published Herder Handbuch (2016) and Ethical Theory and Moral
Practice. He is currently working on a monograph on the philosophy of the
young Herder.
M ICHAEL N. F ORSTER is Alexander von Humboldt Professor at Bonn University
and teaches at the University of Chicago. Previous to this appointment, he was
the Glen A. Lloyd Distinguished Service Professor in Philosophy and the College
at the University of Chicago. His work combines historical-exegetical and sys-
tematic goals in equal measures. Some examples of this are the book Hegel and
Skepticism, the pair of articles on Herder’s philosophy of language “Herder’s
Philosophy of Language, Interpretation, and Translation: Three Fundamental
Principles” and “God, Animals, and Artists: Some Problem Cases in Herder’s
Philosophy of Language,” and the book Wittgenstein on the Arbitrariness of
Grammar. He is the author of German Philosophy of Language from Schlegel to
Hegel and Beyond (2011), After Herder (2010), and Kant and Skepticism (2008).
His translation of Herder’s key writings, Herder: Philosophical Writings (ed.,
2002), is a standard resource in international Herder scholarship.

S TEPHEN G AUKROGER is Emeritus Professor of History of Philosophy and History

of Science at the University of Sydney, and Director of the Sydney Centre for the
Foundations of Science. His current research is centered on a long-term project
on the emergence and consolidation of a scientific culture in the West in the
modern era. Three volumes have already appeared: The Emergence of a Scientific
Culture: Science and the Shaping of Modernity, 1210–1685 (2006), The Collapse of
Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity,
1680–1760 (2010), and The Naturalization of the Human and the Humanization
of Nature: Science and the Shaping of Modernity, 1750–1825 (2016). Work on the
fourth volume, on the association of science and civilization, is underway.

KRISTIN GJESDAL is Associate Professor of Philosophy at Temple University. Her

published work includes Gadamer and the Legacy of German Idealism (2009)
and a number of articles on Herder, post-Kantian philosophy, and aesthetics.
She is co-editor of the Oxford Handbook to German Philosophy in the Nine-
teenth Century and the editor of Key Debates in Nineteenth-Century Philosophy
(2015).
M ARION H EINZ is Emeritus Professor of Philosophy at the University of Siegen.
She works in several areas of philosophy with main emphases on phenomenology
 LIST OF CONTRIBUTORS xiii

and the philosophy of Heidegger, philosophical gender theories, as well as the

philosophy of Enlightenment and German idealism, especially Kant and Herder.
She has published numerous articles on the philosophy of Herder and a mono-
graph, Sensualistischer Idealismus: Untersuchungen zur Erkenntnistheorie und
Metaphysik des jungen Herder (1763–1778). She is also the editor of several
important collections of essays on Herder’s philosophy, including Herder und
die Philosophie des deutschen Idealismus (1997) and Herders ‘Metakritik’: Analy-
sen und Interpretationen (2013). Recently she co-edited the Herder-Handbuch
(2016) and a volume on Heidegger’s Black Notebooks.

D ALIA N ASSAR is Senior Lecturer in the Philosophy Department at the Univer-

sity of Sydney. She is the author of The Romantic Absolute: Being and Knowing
in German Romantic Philosophy, 1795–1804 (2013), and editor of The Rele-
vance of Romanticism: Essays on German Romantic Philosophy (2014). With
Luke Fischer, she co-edited a special section of the Goethe Yearbook on Goethe
and environmentalism (2015) and, with Stephen Gaukroger, she co-edited a
section of Studies in History and Philosophy of Science on Kant and the
empirical sciences. She has received grants from the Australian Research Coun-
cil, the Thyssen Stiftung, and the DAAD, and her article “From a Philosophy of
Self to a Philosophy of Nature: Goethe and the Development of Schelling’s
Naturphilosophie” won best article published in 2010, awarded by the Goethe
Society of North America.
J OHANNES S CHMIDT is Associate Professor of German Studies at Clemson Uni-
versity. His research interests range from eighteenth- and nineteenth-century
German literature to German drama and music. He has published articles on
Herder, and a monograph on Herder’s religious writings, “Die klare, helle
Wahrheit”: Johann Gottfried Herders Christliche Schriften als Auseinandersetzung
mit Gotthold Ephraim Lessings religionsphilosophischen Spätschriften (2000). He
has also published an annotated translation, with Jeff Love, of F. W. J. Schelling’s
Philosophical Investigations into the Essence of Human Freedom (2006). He is also
a co-editor of the Herder Yearbook.

C HARLES T AYLOR is Emeritus Professor at McGill University. His many publica-

tions include Hegel (1985), Sources of the Self (1989), Philosophical Arguments
(1995), and A Secular Age (2007). He has written influential articles on Herder’s
philosophy of language and his account of Herder’s “expressivism” in these
articles and in his monograph on Hegel has resonated widely.
A NIK W ALDOW is Associate Professor in the Philosophy Department at the
University of Sydney. She mainly works in early modern philosophy and has
xiv LIST OF CONTRIBUTORS

published widely on the moral and cognitive function of sympathy, early modern
theories of personal identity, skepticism, and associationist theories of thought
and language, and the influence of artifice and nature in the Enlightenment
debate. Her articles have appeared in Philosophy and Phenomenological Research,
The British Journal for the History of Philosophy, Hume Studies, History of
Philosophy Quarterly, and Philosophy. She is the author of the book David
Hume and the Problem of Other Minds (2009), and editor of a special edition
of Intellectual History Review on “Sensibility in Early Modern Philosophy: From
Living Machines to Affective Morality.” She also co-edited Contemporary Per-
spectives on Early Modern Philosophy: Nature and Norms in Thought (2013).

J OHN H. Z AMMITO is John Antony Weir Professor of History at Rice University.

His research focuses on the philosophy of Immanuel Kant and of his student and
rival, Johann Gottfried Herder, as well as on the history and philosophy of science
and the philosophy of history. His key publications are: The Genesis of Kant’s
Critique of Judgment (1992); Kant, Herder, and the Birth of Anthropology (2002);
and A Nice Derangement of Epistemes: Post-Positivism in the Study of Science
from Quine to Latour (2004). His current research involves the genesis of biology
as a special science in Germany in the eighteenth century.
 Introduction
Anik Waldow and Nigel DeSouza

Herder is very much a thinker for our time. Instead of approaching facets of
human existence in an isolated fashion, he brings the entire human being into
focus by tracing its connections with the natural, cultural, and historical world.
Through this integrated approach, Herder’s anthropology develops a holistic
understanding of the human sphere in relation to our existence as natural
creatures who are crucially marked by the fact that we have language and
thought, and understand and express meaning in our actions. By illuminating
these contextual dimensions of human existence, Herder’s anthropology reso-
nates with many demands and needs arising today, when national and cultural
interests—and conflicts—take on new, and old, forms in the wake of unprece-
dented global challenges.
This volume of essays is a reflection of a recent renewal of interest in the
thought of Johann Gottfried Herder (1744–1803).1 The most obvious signs of this
renewal are the excellent new critical editions of Herder’s works in the original
German,2 and the burgeoning of German-language scholarship on Herder.3 But
this new interest has not been limited to German-speaking countries: several
collections of Herder’s writings in English translation have appeared in recent
years,4 and while there has been recognition of Herder’s foundational importance
for several disciplines—from classics and history to anthropology and cultural

1
For an excellent overview of the most recent stage of this Herder renaissance, see Zammito et al.
2010. For a summary of its beginnings, see Nisbet 1973.
2
See FHA, vols. 1–10, published between 1985 and 2000, and HWP, vols. 1–3, published between
1984 and 2002.
3
The latest bibliographies of primary and secondary literature can be found in the Herder
Yearbook, published biennially. For a helpful survey of all previous bibliographies see http://web.
stanford.edu/~tino/HerderBibl.htm.
4
Most important among these for this volume is the excellent set of translations by Michael
Forster entitled Johann Gottfried von Herder: Philosophical Writings, see Forster 2002. See also: Menze
 INTRODUCTION

studies5—Herder’s fortunes as a philosopher and as a figure in the history of

philosophy have also been changing, for the better. In the English-speaking
world, the writings of Isaiah Berlin and Charles Taylor, as well as H. B. Nisbet
and Hans Aarsleff, certainly helped to put Herder on the philosophical map,6 but
more recently there have been several studies of Herder’s most celebrated ideas
on aesthetics, language, culture, politics, and the philosophy of history, as well as
a Companion to the Works of Johann Gottfried Herder.7 In German, there have
been important examinations of Herder’s philosophy of language and his meta-
physics and epistemology and a recently published Herder Handbuch, a third of
which is devoted to his philosophical writings.8 Gradually, Herder is assuming
his rightful place in the history of philosophy and as a major Enlightenment
figure.
Unifying all of these investigations of Herder’s philosophical thought is the
overarching theme of anthropology. In one of his earliest writings, entitled How
philosophy can become more universal and useful for the benefit of the people
(1765), Herder declared: “All philosophy which is supposed to belong to the
people must make the people its central focus, and if philosophy’s viewpoint gets
changed in the manner in which out of the Ptolemaic system the Copernican
system developed, what new fruitful developments must not occur here, if our
whole philosophy becomes anthropology” (FHA 1, 134; Forster 2002, 29). This
passage is in part striking for its anticipation of Kant’s own later invocation of the
Copernican revolution, but it also relates to Kant in a deeper way, for it encap-
sulates a fundamental orientation in Herder’s approach to philosophy to which
he would remain committed for his whole life and which, while initially inspired
in large part by the pre-critical Kant of the 1760s, defines itself in opposition to
the narrow conception of reason he found in many Enlightenment thinkers and,
eventually, to Kant’s critical philosophy too.9 Underlying all of Herder’s philo-
sophical thought, and arguably his entire oeuvre, is a philosophical understand-
ing of the human being, a philosophical anthropology that is unique in the
Enlightenment and that would come to exercise a powerful influence on

et al. 1992, Adler and Menze 1996, Gaiger 2002, Evrigenis and Pellerin 2004, Moore 2006, Alder and
Koepke 2009.
5
See, e.g., Kramer 1985, Güthenke 2008, During 2005.
6
See, e.g., Taylor 1975, 3–51; Taylor 1995; Berlin 1976; Nisbet 1970; Aarsleff 1974.
7
See, e.g., Norton 1991, Adler and Koepke 2009, Forster 2010, Sikka 2011, Spencer 2013, Noyes
2015.
8
See, e.g., Gaier 1988, Adler 1990, Heinz 1994, Greif et al. 2016.
9
For a detailed study of the relationship of Kant and Herder to each other and to (philosophical)
anthropology, see Zammito 2002. One of Herder’s last works was a Metacritique of Kant’s Critique
of Pure Reason. See FHA 8 and, for discussion, Heinz 2013.
 ANIK WALDOW AND NIGEL DESOUZA 

philosophy and other disciplines in the decades to come.10 At the heart of this
anthropology is a conception of human beings as primarily sensible animals
whose unique linguistic and rational capacities are constitutively shaped by their
historico-cultural circumstances, which they reproduce and shape in turn.
Herder grounds this conception in both a naturalistic account of human devel-
opment and a metaphysics and epistemology of which soul-body interaction is a
central feature. This conception forms the basis of Herder’s challenge to, and
reinterpretation of, well-established conceptual distinctions, such as those
between nature and culture, animal and human, reason and sensibility.11
All of the essays in this volume explore different aspects of Herder’s wide-ranging
attempts to reform the Enlightenment understanding of philosophy, and of its
relationship to the nascent discipline of anthropology, which, in Herder’s period,
as John Zammito points out, was more like a new “paradigm,” “research pro-
gramme,” or “new rubric in the space of knowledge.”12 The first part of the volume
examines the various dimensions of Herder’s philosophical understanding of
human nature through which he sought methodologically to delineate a genuinely
anthropological philosophy. This includes his critique of traditional metaphysics
and its revision along anthropological lines; the metaphysical, epistemological, and
physiological dimensions of his theory of the soul-body relationship; his conception
of aesthetics as the study of the sensuous basis of knowledge; and the relationship
between the human and natural sciences. The second part then examines further
aspects of this understanding of human nature and what emerges from it: the
human-animal distinction; how human life evolves over space and time on the
basis of a natural order; the fundamentally hermeneutic dimension to human
existence; and the interrelatedness of language, history, religion, and culture.

Part I: Towards a New Philosophy: Philosophy as

Anthropology
The volume begins with an interview with Charles Taylor, whose writings have
been seminal in establishing Herder as an important figure in philosophy and its
history. For Taylor, Herder is one of the first thinkers to recognize that human
beings and human culture must be understood hermeneutically and not in simple
natural scientific terms, and that philosophy must reflect this. Herder’s anthropology

10
See, e.g., Beiser 1987, Heinz 1997.
11
See, e.g., Lifschitz 2012, DeSouza 2012, Waldow 2015.
12
See Zammito 2002, 3–4. Zammito takes the terms in quotations from Thomas Kuhn, Imre
Lakatos, and Francisco Vidal, respectively (Zammito 2002, 4).
 INTRODUCTION

demonstrates in an exemplary way that a rigorous focus on the situated realities

of different cultural and historical contexts is needed in order to be able to do
social and political philosophy. Thus he argues, for example, that knowing what
justice means cannot be decided through normative considerations alone, but
requires an understanding of how language is used and what the meaning of key
concepts like honour and fairness are when approached from within a specific
cultural context. Taylor’s reflections also illuminate the fine line between, on the
one hand, a naturalism that starts from the question of what kind of animal the
human being is and then proceeds to a comparative study of how the related
specific differences unfold in different socio-cultural settings and, on the other, a
naturalism that is reductive and leaves no room for cultural variation in its
attempt to discover natural mechanisms that can be used to exhaustively explain
human thinking and acting.
Contrary to the prevailing opinion in Herder scholarship, Marion Heinz
argues in Chapter 2 that the aim of Herder’s anthropology is not to replace
philosophy, but to turn traditional metaphysics into a form of empirical psych-
ology that still preserves metaphysics. Central to Heinz’s argument is the claim
that, for Herder, philosophy remains a theoretical enterprise that, although
inspired by the analytical methods of physics, remains metaphysical insofar as
it begins from a philosophical concept of the human being. Anthropology and
metaphysics thus emerge as standing in a dual relationship: metaphysics has
priority over anthropology if considered from a theoretical-foundational point of
view and yet counts as anthropologically grounded when seen in its critical
function to challenge established metaphysics.
In Chapter 3, Nigel DeSouza explores this new anthropologically focused
metaphysics of Herder. The aim of this essay is to show that Herder’s justly
celebrated ideas on history and culture are underpinned by an original and unique
metaphysics and epistemology. The central element here is the soul-body rela-
tionship, according to DeSouza. Just as God realizes himself through the world,
so too does the human being realize herself through her body. By means of this
analogy, Herder provides a metaphysical foundation and framework for his
theory of human nature and of soul-body interaction. The human soul unfolds
itself through the body it constructs, through whose senses it then interacts with
the external world. Human individuality is a product of both the individual
differences of the soul itself and of the differences it acquires through its engage-
ment with the world outside it. This metaphysical picture forms the basis of
Herder’s anthropology and of his studies of human beings as linguistic, historical,
and cultural beings explored by several of the other essays in this volume.
The soul-body relationship also figures centrally in Chapter 4, where Stefanie
Buchenau approaches Herder’s anthropology from the perspective of the
 ANIK WALDOW AND NIGEL DESOUZA 

emerging life sciences and eighteenth-century discoveries in medicine and physi-

ology. The major impulse, Buchenau argues, came from Albrecht von Haller’s
discovery of the irritability of muscle and the sensibility of nerves. Haller’s
proposal to understand sensation and thought in relation to particular bodily
structures, however, exerted pressure on established philosophical and theo-
logical dogmas of the time. It thus became difficult to conceive of physicians as
dealing with the human body alone, while entrusting to philosophy and theology
the study of the soul. Herder’s own response was to see the soul as pervading the
body, the irritability and sensibility of different fibres being the most basic
manifestation of this relationship.
Stephen Gaukroger’s essay (Chapter 5) continues along naturalist lines to
develop the claim that Herder’s naturalism incorporates elements of the artistic
and literary domain. Thus, he argues that for Herder aesthetics played a crucial
role in his attempt to develop a philosophical anthropology because essential to
his conception of the human being is its sensibility and sensuous knowledge, the
study of which, following Baumgarten, he termed aesthetics. This sensibility
expresses itself in language, art, and the manufacturing of cultural artefacts.
A discipline that seeks to comprehend human motivation and behaviour in
their historical expressions, as Herder’s anthropology does, must take this aes-
thetic dimension seriously, which requires it to develop a set of cognitive values
different in kind from those that define the physical sciences.
Herder’s metaphysics might be understood as analytic in its movement from
the analysis of the empirically given to the formulation of a conceptual and
logical order. However, when approaching an understanding of nature, his
method becomes a form of analogical reasoning. This method, as Dalia Nassar
demonstrates in Chapter 6, is comparative and descriptive, and it was inspired by
Herder’s and Goethe’s understanding of literature. It brings into focus the forms
of individuals in their relation to nature, and through this facilitates a complex
understanding of nature that is not reducible to causal explanations. Nassar
argues that, by widening his natural-philosophical methodological repertoire in
this way, Herder offers resources for challenging the rigid division between the
human and natural sciences that is based on Dilthey’s distinction between
descriptive understanding and causal explanation.

Part II: The Human Animal: Nature, Language,

History, Culture
Chapter 7 examines the extent to which Hermann Samuel Reimarus and his
theory of animal instinct influenced the development of Herder’s arguments in
his Treatise on the Origin of Language. John Zammito claims that, far from being
 INTRODUCTION

a mere footnote to the Treatise’s central discussion on the human origin of

language, Herder’s reflections on animal and human instincts offer an important
contribution to the reassessment of the animal-human boundary—an issue that
became pressing with the rejection of the Cartesian doctrine of the animal
machine. Avoiding the recourse to the supernatural adopted by Reimarus in
addressing the question of the origin of human language, Herder developed a
naturalistic account. By investigating the commentaries of Friedrich Heinrich
Jacobi and Johann Nicolaus Tetens, Zammito argues that this naturalistic aspect
of Herder’s theory was well recognized by his contemporaries, a point that, seen
in the wider context of the eighteenth-century debate, helps us to better assess the
impact and significance of Herder’s work.
The place of the human being in nature is also the subject of Anik Waldow’s
discussion in Chapter 8. By engaging with Herder’s conception of history as a
form of natural growth, she argues that an important aspect of integrating
human history into a general history of nature is that it becomes possible to
explain how specifically human attributes develop out of nature itself. Key to
Herder’s developmental account of language and reason is to conceive of humans
as affectively responsive and malleable by the constraints found in the human
sphere of life, just like the way an animal responds and adapts to the demands
of its environmental milieu. With this developmental account of rationality,
Waldow argues, Herder guards against an overly universalistic conception of
reason and stresses the importance of situational contexts in the shaping of
cognitive structures.
In Chapter 9, Kristin Gjesdal investigates the conception of Herder’s science of
human nature as bringing into focus the usefulness of methods employed in
poetry, drama, literary translation, and literary documentation. She argues that
for Herder it is clear that the human sciences must regard interpretation as their
chief method given that our having language and being expressive beings defines
a crucial part of human existence. What matters in particular is that an approach
be developed that is amenable to taking into consideration the universal and the
particular alike. An aestheticizing approach towards the human being that makes
use of the human capacity to sympathize with others addresses this concern.
Gjesdal points out that, for Herder, Thomas Abbt’s writings elucidate how the
human being itself, in its expressive and affective sensibility, can become an
instrument that opens up an understanding of others, and thereby helps us
to understand what human nature is. This method, instead of simply projecting
the individual’s own sensibilities onto the other, relies on observation and the
analysis of concrete performances of human language and action, so that
sympathy-based explanatory principles become verifiable.
 ANIK WALDOW AND NIGEL DESOUZA 

The resurgence of interest in Herder’s naturalism and anthropology entails that

we run the risk of ignoring the inextricable religious dimensions to Herder’s
thought. Johannes Schmidt’s essay helps us avoid this pitfall through an explor-
ation in Chapter 10 of Herder’s religious anthropology, in which he argues that an
understanding of this anthropology does not require a Lutheran or even a
Christian point of view. Herder’s religious anthropology, Schmidt suggests, is
instead premised on the human capacity for religious experience and is thus
sensitive to the history, culture, and language of religions, with the individual
human being constituting the focus of interest. Religious writings here emerge as
the literary expressions of human agents molded by their time and place, and thus
cannot be seen as standing independently of the cultural and historical context
within which they were written or as literal expressions of the word of God.
In order to draw out the contrast between plurality and universality in Herder’s
historical thought, Martin Bollacher offers a detailed analysis of Herder’s “globe
ontology” in Chapter 11, according to which a sphere has infinite points on its
surface but all of which relate to the same middle point. This ontology allows
Herder, on the one hand, to recognize the diversity of different human cultures
and, on the other, to see them as nonetheless unified by their belonging to one
human species. It grounds a method of historical investigation that enables an
understanding of the individual in its unique historico-cultural situation through
a hermeneutics of “Einfühlung” or sympathy. Defending Herder against the
charge of inconsistency for objecting to a teleological conception of history
while at the same time regarding the realization of humanity as a universal
ideal, Bollacher claims that it is precisely by thinking in opposites that Herder
is able to advance a nuanced and innovative position. This position goes beyond
many historiographical and cultural-theoretical conceptions of the eighteenth
century, and continues to exert a noticeable influence within today’s criticism of
the hegemony of western culture, as Bollacher demonstrates in his engagement
with Peter Sloterdijk’s pluralistic spherology.
Focusing on Herder’s relevance to contemporary political theory, Michael
Forster investigates the tools that Herder’s concept of humanity offers for
bringing into focus some of the well-founded concerns about the concept of
human rights (Chapter 12). These concerns revolve around the concept’s legal-
istic implications, and its close association with property rights that seem to
challenge the conception of human rights as inalienable. A second group of
worries touches on the concept’s focus on the protection of individuals against
threats from within a polity—missing here are the threats coming from without,
which is a concern that becomes particularly pressing in the contexts of coloni-
alism, imperialism, and globalization. Herder’s concept of humanity, Forster
 INTRODUCTION

argues, can help us to overcome these difficulties; it offers a perspective that

allows us to understand humans as moral agents rather than as possessors of
rights, a perspective that also allows us to address the question of the exclusion of
animals from human rights discourse.
In the final contribution to this volume (Chapter 13), Frederick Beiser submits
Herder’s professed humanitarian pluralism to a test. The occasion for such
scrutiny is afforded by a trend in recent scholarship that sees Herder’s ideal of
the nation with its emphasis on cultural preservation as undermining or ignoring
the protection of cultural and religious diversity within the state. The issue
surfaces in relation to the Jewish question, which Herder addressed in several
of his writings. Beiser responds to recent criticisms of Herder on this front,
arguing that, far from requiring the assimilation of Jews in order to homogenize
the nation from within, Herder’s aim is to win concessions for the Jews that
would open up new professional and educational possibilities to them, which
would allow emancipation without assimilation. Beiser’s discussion shows that
the liberal, pluralistic image of Herder still deserves to be preserved.

References
Aarsleff, H. 1974. “The Tradition of Condillac: The Problem of the Origin of Language
in the Eighteenth Century and the Debate in the Berlin Academy before Herder.” In
Studies in the History of Linguistics, ed. D. Hymes. Bloomington: Indiana University
Press, 93–156.
Adler, H. 1990. Die Prägnanz des Dunklen: Gnoseologie, Ästhetik, Geschichtsphilosophie
bei J. G. Herder. Hamburg: Felix Meiner.
Adler, H. and E. A. Menze 1996. On World History. Armonk, NY: M. E. Sharpe.
Adler, H. and W. Koepke 2009. A Companion to the Works of Johann Gottfried Herder.
Rochester, NY: Camden House.
Beiser, F. C. 1987. The Fate of Reason: German Philosophy from Kant to Fichte.
Cambridge, MA: Harvard University Press.
Berlin, I. 1976. Vico and Herder: Two Studies in the History of Ideas. New York: The
Viking Press.
DeSouza, N. 2012. “Language, Reason and Sociability: Herder’s Critique of Rousseau.”
Intellectual History Review 22: 221–40.
During, S. 2005. Cultural Studies: A Critical Introduction. Abingdon: Routledge.
Evrigenis, I. D. and D. Pellerin 2004. Johann Gottfried Herder: Another Philosophy of
History and Selected Political Writings. Indianapolis: Hackett.
Forster, M. 2002. Johann Gottfried Herder: Philosophical Writings. Cambridge: Cambridge
University Press.
Forster, M. 2010. After Herder: Philosophy of Language in the German Tradition. Oxford:
Oxford University Press.
 ANIK WALDOW AND NIGEL DESOUZA 

Gaier, U. 1988. Herders Sprachphilosophie und Erkenntniskritik. Stuttgart-Bad Cannstatt:

Frommann-Holzboog.
Gaiger, J., ed. 2002. Sculpture: Some Observations on Shape and Form from Pygmalion’s
Creative Dream. Chicago: Chicago University Press.
Greif, S., M. Heinz, and H. Clairmont 2016. Herder Handbuch. Paderborn: Wilhelm Fink.
Güthenke, C. 2008. Placing Modern Greece: The Dynamics of Romantic Hellenism,
1770–1840. Classical Presences. Oxford: Oxford University Press.
Heinz, M. 1994. Sensualistischer Idealismus. Hamburg: Felix Meiner.
Heinz, M. 1997. Herder und die Philosophie des deutschen Idealismus. Amsterdam:
Rodopi.
Heinz, M. 2013. Herder’s ‘Metakritik’: Analysen und Interpretationen. Stuttgart-Bad
Cannstatt: Frommann-Holzboog.
Kramer, F. 1985. “Empathy—Reflections on the History of Ethnology in Pre-Fascist
Germany: Herder, Creuzer, Bastian, Bachofen, and Frobenius.” Dialectical Anthropol-
ogy 9(1): 337–47.
Lifschitz, A. 2012. Language and Enlightenment: The Berlin Debates of the Eighteenth
Century. Oxford: Oxford University Press.
Menze, E. A., K. Menges, and M. Palma 1992. Johann Gottfried Herder: Selected Early
Works, 1764–1767. Pennsylvania: Pennsylvania State University Press.
Moore, G. 2006. Selected Writings on Aesthetics. Princeton: Princeton University Press.
Nisbet, H. B. 1970. Herder and the Philosophy and History of Science. Cambridge: The
Modern Humanities Research Association.
Nisbet, H. B. 1973. “Zur Revision des Herder-Bildes im Lichte der neueren Forschung.” In
Bückeburger Gespräche über Johann Gottfried Herder 1971, edited by J. G. Maltusch.
Bückeburg: Grimme, 101–17.
Norton, R. 1991. Herder’s Aesthetics and the European Enlightenment. Ithaca, NY: Cornell
University Press.
Noyes, J. 2015. Herder: Aesthetics against Imperialism. Toronto, ON: University of
Toronto Press.
Sikka, Sonia 2011. Herder on Humanity and Cultural Difference: Enlightened Relativism.
Cambridge: Cambridge University Press.
Spencer, Vicki A. 2013. Herder’s Political Thought: A Study of Language, Culture, and
Community. Toronto: University of Toronto Press.
Taylor, C. 1975. Hegel. Cambridge: Cambridge University Press.
Taylor, C. 1995. “The Importance of Herder.” In Philosophical Arguments. Cambridge,
MA: Harvard University Press, 79–99.
Waldow, A. 2015. “The Artifice of Human Nature: Rousseau and Herder.” Intellectual
History Review 25(3): 343–56.
Zammito, J. 2002. Kant, Herder, and the Birth of Modern Anthropology. Chicago: Chicago
University Press.
Zammito, J., K. Menges, and E. Menze 2010. “Johann Gottfried Herder Revisited: The
Revolution in Scholarship in the Last Quarter Century.” Journal of the History of Ideas
71(4): 661–84.
PART I

Towards a New Philosophy

Philosophy as Anthropology
 1
Philosophy as Philosophical
Anthropology
An Interview with Charles Taylor

The following interview was conducted in Harrington, Quebec, on September

20, 2015 and January 24, 2016.

DESOUZA : Let’s begin at the beginning, and with Herder, a thinker who has
been important to your own work on philosophical anthropology. How did
you first discover him?
TAYLOR : Herder has indeed been a thinker who resonated with me, but how
I got into him was in a way by pure accident. There was a series that
Penguin put out on the philosophers in those days, and I was asked by
Freddie [A. J.] Ayer to do the book on Hegel. So I took up the task and
began by looking into the whole background. What I found myself getting
into was the German cultural thinking, philosophical thinking, of the
1790s. I naturally came across a series of other figures, including Herder,
because the obsession of this particular generation was an anti-dualist
thrust, but of a very interesting kind. In other words, they were deeply
resistant to the way that European rationalism had developed, in which
reason and emotion are in entirely different baskets, in which reason has
to somehow control, take over. And they had this passion for reuniting the
human being, for recovering the integrity of the human person in which
reason and emotion were somehow both working together. A very good
expression of this is of course Schiller’s Letters on the Aesthetic Education
of Man, the idea that there is always this distinction and potential tension
between the form drive and the content drive (Stofftrieb) and yet you
could somehow bring them together. And along with that goes this
strange, spiral theory of history in which we started off with the Greeks,
 PHILOSOPHY AS PHILOSOPHICAL ANTHROPOLOGY

for whom there was great admiration, who had that kind of unity between
reason and feeling, and then it was broken apart, and we gained a great
deal from that split through the development of reason. But this was
developing in a self-alienating way, and now the moment had come in
which they could come together. And this was partly inspired by the
French Revolution, and partly by the whole development of philosophy,
but in any case reuniting reason and feeling was the passion of that
generation. So they thought that we had gained something very important
in this period of alienation, particularly, we had gained an understanding
of freedom, of radical freedom, but now this had to be complemented with
a return to and a reabsorption or reunification of the human person, body
and spirit, reason and emotion, nature outside as well as nature inside
ourselves. Now the way I tried to define it for the Hegelian oeuvre, the task
was to reunite Spinoza and Kant, or Goethe and Fichte, in other words the
most radical views of human freedom with the most profound views of the
unity of the human being, and the human being with the whole of nature.
Spinoza was read as the great philosopher of the Whole, although not
entirely correctly, by that generation.

So, right away, one of the figures that strikes me in that whole background is
Herder, and clearly there is this strong anti-dualist understanding in Herder,
which I try to articulate with the term expressivism. The idea was this—and
this is central to Hegel—that we know what we are about, what our
important goals are, what we are striving for, because we start striving, we
start acting and our action is an expression of this, and then we come to a
more refined understanding of this, being able to put it into words, and
being able ultimately to put it into philosophical language. You know
Hegel’s idea that all these great expressions of the goals of humanity come
out first of all in art, and then in religion, which is still concerned with
narrative and picture-thinking, and then finally, in philosophy, which is
purely conceptual. So the idea is that the relationship of pure thinking to
impulse is not that one separates itself and controls the other, but that rather
impulses are clarified in a slow development and this development leads to a
fulfillment in which they are harmonious with each other or that theories of
ourselves and our impulses are perfectly harmonious. Now I think that
Herder was one of the great, maybe the best, articulator of that particular
facet of this general ambition of unifying the human person, and it was clear
to me that without Herder, Hegel wouldn’t have taken off in exactly this
direction. So in that way, Herder stands between Kant and Hegel. Herder
Another random document with
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 On this very day that Tavia had elected to go to town and Nat had
driven her in the cutter, Dorothy put on her wraps for a tramp through
the snow. As she started toward the back road she saw Joe and
Roger coming away from the kitchen door, having been whisked out
by the cook.
“Take it all and go and don’t youse boys be botherin’ me again to-
day—and everything behind because of the wash,” cried Mary, as
the boys departed.
“What have you been bothering Mary for?” asked Dorothy, hailing
her brothers.
“Suet,” said Joe.
“Oh, do come on, Sister,” cried the eager Roger. “We’re going to
feed ’em.”
“Feed what?” asked Dorothy.
“The bluejays and the clapes and the snow buntings,” Roger
declared.
“With suet?”
“That’s for the jays,” explained Joe. “We’ve got plenty of cracked
corn and oats for the little birds. You see, we tie the chunks of suet
up in the trees—and you ought to see the bluejays come after it!”
“Do come with us,” begged Roger again, who always found a
double pleasure in having Dorothy attend them on any venture.
“I don’t know. You boys have grown so you can keep ahead of
me,” laughed Dorothy. “Where are you going—how far?”
“Up to Snake Hill—there by the gully. Mr. Garry Knapp showed us
last week,” Joe said. “He says he always feeds the birds in the winter
time out where he lives.”
Dorothy smiled and nodded. “I should presume he did,” she said.
“He is that kind—isn’t he, boys?”
“He’s bully,” said Roger, with enthusiasm.
“What kind?” asked Joe, with some caution.
 “Just kind,” laughed Dorothy. “Kind to everybody and everything.
Birds and all,” she said. But to herself she thought: “Kind to
everybody but poor little me!”
However, she went on with her brothers. They plowed through the
drifts in the back road, but found the going not as hard as in the
woods. The tramp to the edge of the gully into which the boys had
come so near to plunging on their sled weeks before, was quite
exhausting.
This distant spot had been selected because of the number of
birds that always were to be found here, winter or summer. The
undergrowth was thick and the berries and seeds tempted many of
the songsters and bright-plumaged birds to remain beyond the usual
season for migration.
Then it would be too late for them to fly South had they so desired.
Now, with the heavy snow heaped upon everything edible, the
feathered creatures were going to have a time of famine if they were
not thought of by their human neighbors.
Sparrows and chicadees are friendly little things and will keep
close to human habitations in winter; but the bluejay, that saucy
rascal, is always shy. He and his wilder brothers must be fed in the
woods.
There were the tracks of the birds—thousands and thousands of
tracks about the gully. Roger began to throw out the grain, scattering
it carefully on the snowcrust, while Joe climbed up the first tree with
a lump of suet tied to a cord.
“I got to tie it high,” he told Dorothy, who asked him, “’cause
otherwise, Mr. Knapp says, dogs or foxes, or such like, will get it
instead of the birds.”
“Oh, I see,” Dorothy said. “Look where you step, Roger. See! the
gully is level full of snow. What a drift!”
This was true. The snow lay in the hollow from twenty to thirty feet
in depth. None of the Dales could remember seeing so much snow
before.
 Dorothy held the other pieces of suet for Joe while he climbed the
second tree. It was during this process that she suddenly missed
Roger. She could not hear him nor see him.
“Roger!” she called.
“What’s the matter with you?” demanded Joe tartly. “You’re scaring
the birds.”
“But Roger is scaring me,” his sister told him. “Look, Joe, from
where you are. Can you see him? Is he hiding from us?”
Joe gave a glance around; then he hastened to descend the tree.
“What is it?” asked Dorothy worriedly. “What has happened to
him?”
Joe said never a word, but hastened along the bank of the gully.
They could scarcely distinguish the line of the bank in some places
and right at the very steepest part was a wallow in the snow.
Something had sunk down there and the snow had caved in after it!
“Roger!” gasped Dorothy, her heart beating fast and the muscles
of her throat tightening.
“Oh, cricky!” groaned Joe. “He’s gone down.”
It was the steepest and deepest part of the gully. Not a sound
came up from the huge drift into which the smaller boy had evidently
tumbled—no answer to their cries.

Dorothy and her brothers had scarcely gone out of sight of the
house when Major Dale, looking from the broad front window of his
room, beheld a figure plowing through the heaped up snow and in at
the gateway of The Cedars. It was not Nat and it was not Ned; at first
he did not recognize the man approaching the front door at all.
Then he suddenly uttered a shout which brought the housemaid
from her dusting in the hall.
 “Major Dale! what is it, please? Can I do anything for you?” asked
the girl, her hand upon her heart.
“Great glory! did I scare you, Mina?” he demanded. “Well! I’m
pretty near scared myself. Leastways, I am amazed. Run down and
open the door for Mr. Knapp—and bring him right up here.”
“Mr. Knapp!” cried the maid, and was away on swift feet, for Garry
had endeared himself to the serving people as well as to the family
during his brief stay at The Cedars.
The young man threw aside his outer clothing in haste and ran
upstairs to the major’s room. Dorothy’s father had got up in his
excitement and was waiting for him with eager eyes.
“Garry! Garry Knapp!” he exclaimed. “What has happened? What
has brought you back here, my dear boy?”
Garry was smiling, but it was a grave smile. Indeed, something
dwelt in the young man’s eyes that the major had never seen before.
“What is it?” repeated the old gentleman, as he seized Garry’s
hand.
“Major, I’ve come to ask a favor,” blurted out the Westerner.
“A favor—and at last?” cried Major Dale. “It is granted.”
“Wait till you hear what it is—all of it. First I want you to call our
bargain off.”
“What? You don’t want to sell your ranch?” gasped the major.
“No, sir. Things have—well, have changed a bit. My ranch is
something that I must not sell, for I can see a way now to work it
myself.”
“You can, my boy? You can develop it? Then the bargain’s off!”
cried the major. “I only want to see you successful.”
“Thank you, sir. You are more than kind—kinder than I have any
reason to expect. And I presume you think me a fellow of fluctuating
intentions, eh?” and he laughed shortly.
 “I am waiting to hear about that, Garry,” said the major, eyeing him
intently.
With a thrill in his voice that meant joy, yet with eyes that were
frankly bedimmed with tears, Garry Knapp put a paper into Major
Dale’s hand, saying:
“Read that, Major,—read that and tell me what you think of it.”
 CHAPTER XXX
SO IT WAS ALL SETTLED

“What’s this—what’s this, my boy?” cried the major hastily

adjusting his reading glasses. “A telegram? And from the West, eh?”
“A night letter from Bob Douglas. I got it yesterday morning. I’ve
been all this time getting here, Major. Believe me! the railroads are
badly blocked.”
Major Dale was reading the telegram. His face flushed and his
eyes brightened as he read.
“This is authentic, Garry?” he finally asked, with shaking voice.
“Sure. I know Bob Douglas—and Gibson, the lawyer, too. Gibson
has been in touch with the poor old man all the time. I expect Uncle
Terry must have left the will and all his papers with Gibson when he
hiked out for Alaska. Poor, poor old man! He’s gone without my ever
having seen him again.” Garry’s voice was broken and he turned to
look out of the window.
“Not your fault, my boy,” said the major, clearing his throat.
“No, sir. But my misfortune. I know now that the old man loved me
or he would not have made me rich in the end.”
Major Dale was reading the long telegram again. “Your friend, Mr.
Douglas, repeats a phrase of the will, it is evident,” he said softly.
“Your uncle says you are to have his money ‘because you are too
honest to ever make any for yourself.’ Do you believe that, Garry?”
and his eyes suddenly twinkled.
Garry Knapp blushed and shook his head negatively. “That’s just
the old man’s caustic wit,” he said. “I’ll make good all right. I’ve got
the land, and now I’ve got the money to develop it——”
“Major Dale! Where is Miss Dorothy?”
 “Gone out for a tramp in the snow. I heard her with the boys,” said
the major, smiling. “I—I expect, Garry, you wish to tell her the good
news?”
“And something else, Major, if you will permit me.”
The old gentleman looked at him searchingly. “I am not altogether
sure that you deserve to get her, Garry. You are a laggard in love,”
he said. “But you have my best wishes.”
“You’ll not find me slow that way after this!” exclaimed Garry
Knapp gaily, as he made for the door.
Thus it was that, having traced Dorothy and her brothers from the
house, the young Westerner came upon the site of the accident to
Roger just as the girl and Joe discovered the disappearance of the
smaller boy in the deep drift.
“Run for help, Joe!” Dorothy was crying. “Bring somebody! And
ropes! No! don’t you dare jump into that drift! Then there will be two
of you lost. Oh!”
“Hooray!” yelled Joe at that instant. “Here’s Mr. Knapp!”
Dorothy could not understand Garry’s appearance; but she had to
believe her eyesight. Before the young man, approaching now by
great leaps, had reached the spot they had explained the trouble to
him.
“Don’t be so frightened, Dorothy,” he cried. “The boy won’t
smother in that snowdrift. He’s probably so scared that——”
Just then a muffled cry came to their ears from below in the drifted
gulch.
“He isn’t dead then!” declared Joe. “How’re we going to get him
out, Mr. Knapp?”
“By you and Miss Dorothy standing back out of danger and letting
me burrow there,” said Garry.
He had already thrown aside his coat. Now he leaped well out
from the edge of the gully bank, turning in the air so as to face them
as he plunged, feet first, into the drift.
 It was partially hollowed out underneath—and this fact Garry had
surmised. The wind had blown the snow into the gully, but a hovering
wreath of the frozen element had tempted Roger upon its surface
and then treacherously let him down into the heart of it.
Garry plunged through and almost landed upon the frightened boy.
He groped for him, picked him up in his arms, and the next minute
Roger’s head and shoulders burst through the snow crust and he
was tossed by Garry out upon the bank.
“Oh, Garry!” gasped Dorothy, trying to help the man up the bank
and out of the snow wreath. “What ever should we have done
without you?”
“I don’t see what you’re going to do without me, anyway,” laughed
the young man breathlessly, finally recovering his feet.
“Garry!”
She looked at him almost in fear, gazing into his flushed face. She
saw that something had happened—something that had changed his
attitude toward her; but she could not guess what it was.
The boys were laughing, and Joe was beating the snow off the
clothing of his younger brother. They did not notice their elders for
the moment.
“How——Why did you come back, Garry?” the girl asked directly.
“I come back to see if you would let such a blundering fellow as I
am tell you what is in his heart,” Garry said softly, looking at her with
serious gaze.
“Garry! What has happened?” she murmured.
He told her quietly, but with a break in his voice that betrayed the
depth of his feeling for his Uncle Terry. “The poor old boy!” he said.
“If he had only showed me he loved me so while he lived—and given
me a chance to show him.”
“It is not your fault,” said Dorothy using the words her father had
used in commenting upon the matter.
 They were standing close together—there in the snow, and his
arms were about her. Dorothy looked up bravely into his face.
“I—I guess I can’t say it very well, Dorothy. But you know how I
feel—how much I love you, my dear. I’m going to make good out
there on the old ranch, and then I want to come back here for you.
Will you wait for me, Dorothy?”
“I expected to have to wait much longer than that, Garry,” Dorothy
replied with a tremulous sigh. And then as he drew her still closer
she hid her face on his bosom.
“Lookut! Lookut!” cried Roger in the background, suddenly
observing the tableau. “What do you know about Dorothy and Garry
Knapp doing it too?”
“Gee!” growled Joe, in disgust. “It must be catching. Tavia and old
Nat will get it. Come on away, Roger. Huh! they don’t even know
we’re on earth.”
And it was some time before Dorothy Dale and “that cowboy
person” awoke to the fact that they were alone and it was a much
longer time still before they started back for The Cedars, hand in
hand.

THE END.
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or A Mystery of the Road

The Motor Girls on a Tour

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The Motor Girls Through New England

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The Motor Girls on Cedar Lake

or The Hermit of Fern Island

The Motor Girls on the Coast

or The Waif from the Sea

The Motor Girls on Crystal Bay

or The Secret of the Red Oar
The Motor Girls on Waters Blue
or The Strange Cruise of the Tartar

The Motor Girls at Camp Surprise

or The Cave in the Mountain

The Motor Girls in the Mountains (New)

or The Gypsy Girl’s Secret
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By LESTER CHADWICK

Author of “The College Sports Series”

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BASEBALL JOE OF THE SILVER STARS
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BASEBALL JOE ON THE SCHOOL NINE
or Pitching for the Blue Banner
Joe’s great ambition was to go to boarding school and play on the
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BASEBALL JOE AT YALE
or Pitching for the College Championship
From a preparatory school Baseball Joe goes to Yale University.
He makes the freshman nine and in his second year becomes a
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BASEBALL JOE IN THE CENTRAL LEAGUE
or Making Good as a Professional Pitcher
In this volume the scene of action is shifted from Yale college to a
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BASEBALL JOE IN THE BIG LEAGUE
or A Young Pitcher’s Hardest Struggle
 From the Central League Joe is drafted into the St. Louis
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or Making Good as a Twirler in the Metropolis
How Joe was traded to the Giants and became their mainstay in
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or Pitching for the Championship
A story to set the hearts of all baseball fans to thumping wildly. The
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 THE Y.M.C.A. BOYS SERIES
By BROOKS HENDERLEY

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or The Mystery of Russabaga Camp
Summer was at hand, and at a meeting of the boys of the Y.M.C.A.
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THE Y.M.C.A. BOYS AT FOOTBALL (New)
or Lively Doings On and Off the Gridiron
This volume will add greatly to the deserved success of this well-
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 Send For Our Free Illustrated Catalogue

CUPPLES & LEON CO. Publishers New York

 Transcriber’s Notes

pg 10 Changed: Otuside there beside the tracks

to: Outside there beside the tracks
pg 22 Changed: A floorwalked hastened forward.
to: A floorwalker hastened forward.
pg 32 Changed: like the notes of a coloratura sporano
to: like the notes of a coloratura soprano
pg 116 Changed: melodiously a pæn of joy
to: melodiously a pæan of joy
pg 117 Changed: sticking out a touseled head
to: sticking out a tousled head
pg 117 Changed: Jennie Hapgod peered out
to: Jennie Hapgood peered out
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