Aim behind Johann Gottfried Herders promotion of folks culture and steps taken in this regard
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Johann Gottfried von Herder
First published Tue Oct 23, 2001; substantive revision Fri Aug 25, 2017
Johann Gottfried von Herder (1744–1803) is a philosopher of the first importance. This judgment largely turns on the intrinsic quality of his ideas (of which this article will try to give some impression). But another aspect of it is his intellectual influence. This has been immense both within philosophy and beyond it (much greater than is usually realized). For example, Hegel’s philosophy turns out to be largely a sort of elaborate systematic development of Herder’s ideas (especially concerning language, the mind, history, and God); so too does Schleiermacher’s (concerning language, interpretation, translation, the mind, art, and God); Nietzsche is deeply influenced by Herder as well (concerning language, the mind, history, and values); so too is Dilthey (especially concerning history); even John Stuart Mill has important debts to Herder (in political philosophy); and beyond philosophy, Goethe was transformed from being merely a clever but rather conventional poet into the great artist he eventually became largely through the early impact on him of Herder’s ideas.
Indeed, Herder can claim to have virtually established whole disciplines that we now take for granted. For example, it was mainly Herder (not, as has often been claimed, Hamann) who established fundamental ideas concerning an intimate dependence of thought on language that underpin modern philosophy of language. It was Herder who, through those same ideas, his recognition of deep variations in thought and language across historical periods and cultures, his perception of the fundamental role of grammar in language and of grammar’s deep variation between languages, his empirical approach to languages, and in other ways, inspired Friedrich Schlegel, Wilhelm von Humboldt, and others to found modern linguistics. It was Herder who developed modern interpretation-theory, or “hermeneutics”, in ways that would subsequently be taken over by Schleiermacher and then more systematically formulated by the latter’s pupil August Boeckh. It was Herder who, by doing so, also contributed to establishing the methodological foundations of nineteenth-century German classical scholarship (which rested on the Schleiermacher-Boeckh methodology), and hence of modern classical scholarship generally. It was Herder who did more than anyone else to establish the general conception and the interpretive methodology of our modern discipline of anthropology. Finally, Herder also made vital contributions to the progress of modern biblical scholarship.