the first German translation of Anderson was published in 174115. Still, there is no evidence of any involvement of organised freemasonry (althoughthere is evidence of the involvement of single freemasons, especially in the French Encyclopédie) in the


encyclopaedic projects of the 18th century. The question remainswhy Ramsay mentioned it.


Ramsay’s ideas on world citizenship might be interpreted as the following: in his


view, the concord between human beings is rooted in the natural state of man. When political leadership interfered in this state of nature by means of aggressive and coercive expansion, the true unanimity between humans was lost. There is also an idea of an all- embracing morality that can be experienced by everybody. Freemasonry aims at a revival of the true state of nature and works with the same ambitions as its historical ancestors, the Crusaders, to create anewpeoplewho embracea universal solidarity. The roots of this universal solidarity are not only found in a common spiritual/mythical past, but also in the intellectual challenges of the future: to collect, augment and disseminate knowledge for the benefit of mankind as a whole. In the definitions established by Pauline Kleingeld, Ramsay’s oration unites several different varieties of cosmopolitanism16.Without doubt, we find in it the conviction “that all human beings are members of a single moral community and that they have moral obligations to all other human beings regardless of their nationality, language, religions, customs etc.” (moral cosmopolitanism)17.When it comes to ideas of a world state, Ramsay does not go so far as to advocate a certain model, although he talks about the whole world as a “vast republic” (not a kingdom – perhaps he had the educated “Republique des Lettres” in mind). However, it is clear that in his view, states using military power to suppress others are “failed states”. They do not represent the true natural state of mankind. The universal level of a world state is described as a “spiritual nation” only, with no political obligations. In this sense, Ramsay is perhaps already very close to romantic cosmopolitanism as represented by Novalis. Novalis, Prussian statesman and freemason Friedrich von Hardenberg (1772-1801) gave a talk in 1799 to a Romantic circle of friends in Jena that posthumously received the title “Christianity or Europe”, treated extensively below18. Here he also stresses philanthropy, moral bonds, a shared faith, and a “general love of mankind”. Romantic cosmopolitanism is fulfilled within the fraternity. Even more striking are the parallels between Ramsay and Novalis: both refer back to the European Middle Ages as a golden age. Novalis emphasises, however, the unity between the political ruler and religion within Europe. Ramsay makes a link with the Crusades, where


15 Zedlers Universallexicon […], vol. 19, Leipzig 1739, column 2207-2209. 16 Pauline Kleingeld, “Six Varieties of Cosmopolitanism in Late Eighteenth-Century Germany”, Journal of the History of Ideas, 1999, pp. 505–524, where she makes the distinction between moral, political and legal reform


and cultural, economic and romantic cosmopolitanism 17 Ibid., p. 507. 18 For a good account of Novalis and his talk on Europe see Philipp W. Hildmann: “Von Novalis für Europa lernen?”


in Stimmen der Zeit 5 (2006), p. 334-343. An extended version is also available at goethezeitportal.de/db/wiss/novalis/christenheit_hildmann.pdf (accessed 2008-04-10).


70


Page 1  |  Page 2  |  Page 3  |  Page 4  |  Page 5  |  Page 6  |  Page 7  |  Page 8  |  Page 9  |  Page 10  |  Page 11  |  Page 12  |  Page 13  |  Page 14  |  Page 15  |  Page 16  |  Page 17  |  Page 18  |  Page 19  |  Page 20  |  Page 21  |  Page 22  |  Page 23  |  Page 24  |  Page 25  |  Page 26  |  Page 27  |  Page 28  |  Page 29  |  Page 30  |  Page 31  |  Page 32  |  Page 33  |  Page 34  |  Page 35  |  Page 36  |  Page 37  |  Page 38  |  Page 39  |  Page 40  |  Page 41  |  Page 42  |  Page 43  |  Page 44  |  Page 45  |  Page 46  |  Page 47  |  Page 48  |  Page 49  |  Page 50  |  Page 51  |  Page 52  |  Page 53  |  Page 54  |  Page 55  |  Page 56  |  Page 57  |  Page 58  |  Page 59  |  Page 60  |  Page 61  |  Page 62  |  Page 63  |  Page 64  |  Page 65  |  Page 66  |  Page 67  |  Page 68  |  Page 69  |  Page 70  |  Page 71  |  Page 72  |  Page 73  |  Page 74  |  Page 75  |  Page 76  |  Page 77  |  Page 78  |  Page 79  |  Page 80  |  Page 81  |  Page 82  |  Page 83  |  Page 84  |  Page 85  |  Page 86  |  Page 87  |  Page 88  |  Page 89  |  Page 90  |  Page 91  |  Page 92  |  Page 93  |  Page 94  |  Page 95  |  Page 96  |  Page 97  |  Page 98  |  Page 99  |  Page 100  |  Page 101  |  Page 102  |  Page 103  |  Page 104  |  Page 105  |  Page 106  |  Page 107  |  Page 108  |  Page 109  |  Page 110  |  Page 111  |  Page 112  |  Page 113  |  Page 114  |  Page 115  |  Page 116  |  Page 117  |  Page 118  |  Page 119  |  Page 120  |  Page 121  |  Page 122  |  Page 123  |  Page 124  |  Page 125  |  Page 126  |  Page 127  |  Page 128  |  Page 129  |  Page 130