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Karl Philipp Moritz
Signaturen des Denkens
Amsterdamer Beiträge
77

2010
zur neueren Germanistik

Herausgegeben von
William Collins Donahue
Norbert Otto Eke
Martha B. Helfer
Gerd Labroisse
Karl Philipp Moritz
Signaturen des Denkens

Herausgegeben von
Anthony Krupp

Amsterdam - New York, NY 2010

Die 1972 gegründete Reihe erscheint seit 1977 in zwangloser Folge in der
Form von Thema-Bänden mit jeweils verantwortlichem Herausgeber.

Reihen-Herausgeber:

Prof. William Collins Donahue

Chair & Director of Graduate Studies
Department of Germanic Languages & Literature
Duke University - 116D Old Chemistry - Box 90256
Durham, NC 27708, USA, E-Mail: [email protected]

Prof. Dr. Norbert Otto Eke

Universität Paderborn
Fakultät für Kulturwissenschaften, Warburger Str. 100, D - 33098 Paderborn,
Deutschland, E-Mail: [email protected]

Prof. Dr. Martha B. Helfer

Rutgers University
172 College Avenue, New Brunswick, NJ 08901
Tel.: (732) 932-7201, Fax: (732) 932-1111, E-Mail: [email protected]

Prof. Dr. Gerd Labroisse

Sylter Str. 13A, 14199 Berlin, Deutschland
Tel./Fax: (49)30 89724235 E-Mail: [email protected]

Cover Image: Daniel Chodowiecki. Illustrations from Karl Philipp Moritz:

Versuch einer kleinen praktischen Kinderlogik, welche auch zum Theil fuer
Lehrer und Denker geschrieben worden ist. Reproduced by courtesy of the
Cotsen Children‘s Library, Princeton University Library.

All titles in the Amsterdamer Beiträge zur neueren Germanistik

(from 1999 onwards) are available online: See www.rodopi.nl
Electronic access is included in print subscriptions.

The paper on which this book is printed meets the requirements of “ISO
9706:1994, Information and documentation - Paper for documents -
Requirements for permanence”.

ISBN: 978-90-420-3220-0
E-Book ISBN: 978-90-420-3221-7
©Editions Rodopi B.V., Amsterdam – New York, NY 2010
Printed in The Netherlands
 Inhalt/Contents

Anschriften der Autorinnen und Autoren/List of Contributors 7

Anthony Krupp: Preface 9

Anthony Krupp: Karl Philipp Moritz’s Life and Walks 11

Christiane Frey: Der Fall Anton Reiser: Vom Paratext zum Paradigma 19
Faye Stewart: Literature and Loss, Death and Desire:
Toward a Vocabulary of Queer Attraction in Karl Philipp
Moritz’s Anton Reiser 45
Erdmann Waniek: Freiheitsbewegungen eines Fremden.
Moritz in England 65
Anthony Krupp: Emergence of Autonomy in Moritz’s Unterhaltungen
mit meinen Schülern 89
Elliott Schreiber: Thinking Inside the Box: Moritz’s Critique of the
Philanthropist Project of a Non-Coercive Pedagogy 103
Jürgen Jahnke: Zwei Anleitungen zum Denken für die
“kleinere Jugend” – Karl Philipp Moritz’ Neues A. B. C.
Buch und das Lesebuch für Kinder 131
Annelies Häcki Buhofer: Karl Philipp Moritz’ Kinderlogik:
Entwicklungstheorie als leitwissenschaftlich verstandene
Sprachlehre 143
Ute Tintemann: Comparing English and German Grammar: Karl Philipp
Moritz’s Englische Sprachlehre für die Deutschen 157
Rüdiger Campe: Preposition, Pronoun, ‘Being’: Moritz’s Grammar
Between Aesthetics and Ontology 175
Hans Adler: Karl Philipp Moritz’ Ästhetik und der universale
Metabolismus 195
Edgar Landgraf: The Psychology of Aesthetic Autonomy.
The Signature of the Signature of Beauty. 205
Simon Richter: Moritz’s God: On the Impropriety of
Weimar Aesthetics 227
Joel B. Lande: Moritz’s Gods: Allegory, Autonomy and Art 241
6

Renata Gambino: Auf dem Weg zum “Mittelpunkt des Schönen”.

Das pädagogische Konzept von Karl Philipp Moritz’ italienischer
Reisebeschreibung 255
Claudia Sedlarz: Gehen, Sehen, Schreiben. Stadtwahrnehmung und
Geschichte in Moritz’ Reisen eines Deutschen in Italien 277
Chenxi Tang: Figurations of Universal History in Moritz:
from Freemasonry to Aesthetics 293
Kelly Barry: The Sermon and the Task of Aesthetic Reflection:
Moritz’s Andreas Hartknopfs Predigerjahre 305
 Anschriften der Autorinnen und
Autoren/List of Contributors

Professor Hans Adler Dr. Anthony Krupp

University of Wisconsin 812 Almeria Ave.
Department of German USA – Coral Gables, FL 33134
USA – Madison, WI 53706
Joel B. Lande
Professor Kelly Barry University of Chicago
Colgate University Department of Germanic Studies
Department of German USA – Chicago, IL 60637
USA – Hamilton, NY 13346
Professor Edgar Landgraf
Professor Rüdiger Campe Bowling Green State University
Yale University Department of GREAL
Department of Germanic USA – Bowling Green, OH 43403
Languages and Literatures
USA – New Haven, CT 06520 Professor Simon Richter
University of Pennsylvania
Professor Christiane Frey Department of Germanic Languages
Princeton University and Literatures
Department of German USA – Philadelphhia,
USA – Princeton, NJ 08544 PA 19104-6305

Dr. Elliott Schreiber

Dr. Renata Gambino Vassar College
Università degli Studi di Catania Department of German Studies
Facoltà di Lingue e Letterature USA – Poughkeepsie, NY 12603
Straniere
I – 95124 Catania Dr. Claudia Sedlarz
Berlin-Brandenburgische Akademie
Prof. Dr. Annelies Häcki der Wissenschaften
Buhofer “Berliner Klassik”
Universität Basel D – 10117 Berlin
Deutsches Seminar
CH – 4051 Basel Professor Faye Stewart
Georgia State University
Prof. Dr. Jürgen Jahnke Department of Modern & Classical
Weberdobel 11 Languages
D – 79256 Buchenbach USA – Atlanta, GA 30302-3970
8

Professor Chenxi Tang Erdmann Waniek

University of California Department of German Studies
Department of German Emory University
USA – Berkeley, CA 94720 USA – Atlanta, GA 30322

Dr. Ute Tintemann

Berlin-Brandenburgische Akademie
der Wissenschaften
Wilhelm-von-Humboldt-Ausgabe
D – 10117 Berlin
 Preface

The image of an eagle in flight, its wings slightly exceeding the bounds of
the grid that otherwise contains the remaining 69 images created by Daniel
Chodowiecki for a failed Latin grammar book that Moritz transformed into
one of his masterpieces, seems an appropriate emblem for Moritz’s thought,
which often grappled with the attempt to escape from the confines of thought.
Some of the following articles treat works that have received little commen-
tary; others give fresh perspectives on works that have enjoyed a richer recep-
tion history. In addition to providing new readings of the travelogues, Anton
Reiser, and the aesthetic writings, this volume’s contributors break ground on
Andreas Hartknopf and on Moritz’s writings on language. And this is the first
collection to address all four of Moritz’s books for children.
I thank the contributors for joining in this undertaking; I am deeply grateful
to them and to the series editors for their patience. Moritz sometimes com-
plained that the “Schulkerker” hindered him from engaging more fully in schol-
arly projects; my own recent career trajectory moves me as well to lament à
la Maintenon: the school takes all my time; the rest I give to scholarship.
David E. Wellbery generously co-organized and -hosted the 2006 confer-
ence (“Signatures of Thought: Karl Philipp Moritz”) that set this volume into
motion. Recognition is due to the Center for Interdisciplinary Research on
German Literature and Culture at the University of Chicago, and to the Depart-
ment of Germanic Studies, for enabling the beginning of this conversation.
Anthony Krupp

Karl Philipp Moritz’s Life and Walks

The following material was presented at a 2006 conference devoted to Karl Philipp
Moritz, held at the University of Chicago; the oral mode of delivery and the assumption
of general familiarity with Moritz have been retained. While addressed to scholars, this
discussion is intended to serve here as a preface to further reading in this volume.

Moritz Fugue
Moritz is a difficult figure to situate in literary history; perhaps ‘late Enlight-
enment’ is the safest term to apply to him. He was raised in Pietist/Quietist
circumstances; his early veneration of Goethe’s Werther aligns him to Sturm
und Drang; but he allied himself to the Berlin Enlightenment, at least until his
Italian journey, after and through which he helped form Weimar Classicism
(and Berliner Klassik, a period designation recently being promoted). Among
Moritz’s students were several early Romantics, and then Moritz admired and
was admired by Jean Paul, who also forms an exception to traditional liter-
ary periodization. In a recent article, I claimed that Moritz takes the Enlight-
enment as a point of departure, “daß Moritz von der Aufklärung ausgeht”.1
This departure or ‘Ausgang’ recalls Kant’s dictum: sapere aude! Dare to think,
dare to use your own intellect, look for the exit from self-incurred immaturity,
the “Ausgang des Menschen aus seiner selbstverschuldeten Unmündigkeit”.2
Willi Winkler, the most recent Moritz biographer, highlights the difficulty
Moritz had to face in making this departure:
Moritz’ Geburtsfehler – die Herkunft aus dem Vierten Stand, die unterdrückte
Jugend – hätte ihm nur wenige Jahre vorher die Geisteswelt versperrt, an einen
sozialen Aufstieg wäre nicht zu denken gewesen. Erst mit der Aufklärung wurde
das anders. Moritz wuchs im schlimmsten denkbaren Sektenunwesen auf, doch
führte ihn der gleiche religiöse Fanatismus, der ihn zwingen sollte, jedes Selbstbe-
wußtsein abzutöten, erst recht zur Schrift und gab ihm die Sprache, in der er sagen
konnte, was er auf dem Weg aus der Unmündigkeit leiden musste.3

1
Anthony Krupp: Das Gehen als Grundfigur bei Karl Philipp Moritz. In: Karl
Philipp Moritz in Berlin 1789–1793. Ed. by Ute Tintemann and Christof Wing-
ertszahn. Laatzen: Wehrhahn 2005. Pp. 215–232.
2
Immanuel Kant: Beantwortung der Frage: Was ist Aufklärung? In: Werkausgabe. Vol. 11.
Ed. by Wilhelm Weischedel. Frankfurt a. M.: Suhrkamp 1993. P. 53.
3
Willi Winkler: Karl Philipp Moritz. Hamburg: Rowohlt 2006. P. 8.
12

The language in which Moritz articulates his sufferings: Winkler refers of

course first and foremost to Anton Reiser. In one oft-cited passage from that
text, we learn that at some point in his youth, Anton “schmeckte zuerst die
Wonne des Denkens”.4 But this fact is not simply celebrated. One page after
this new taste for thinking is discovered, we learn that it seemed to Anton “als
ob er plötzlich an etwas stieße, das ihn hemmte, und wie eine bretterne Wand,
oder eine undurchdringliche Decke auf einmal seine weitere Aussicht schloß –
es war ihm dann, als habe er nichts gedacht – als Worte” (1:301). Trying to
think, in words, about the relationship between thought and words nearly
drove young Anton mad. And this problem continued to occupy Moritz. Here
is Winkler’s assessment, with which I completely concur:
Um die Niederlegung dieser bretternen Wand und die Wonne des Denkens geht es
im Werk von Moritz. Man kann auch sagen, daß er diese Wand sechsunddreißig
und drei viertel Jahre und an die fünfzig Bücher lang berannt hat, dass er in die
andere Richtung, dass er irgendwohin gelaufen ist.5

This last phrase rings particularly true. Moritz’s settled opinions – if there are
any – regarding thought and language may ultimately not be live options for
us. But his ‘running’, to follow Winkler’s metaphor, has resulted in a rich and
strange oeuvre that should interest literary and intellectual historians, if not
philosophers or linguists. Moritz never settled, not well, not for long.
I submit that Moritz’s work can be viewed in part as an attempt to escape
immobility, as well as an attempt to rationalize his compulsion to move, his
dromomania. I will paint here with broad strokes: in Anton Reiser, the immo-
bility is at first physical, then mental; a “Fußentzündung” binds him to his bed
for a significant period of time, such that Moritz blames this swollen foot for
his having lost out on all the joys of childhood; his compensation for this loss
was the joys and sufferings of imagination, in mental games and the reading
of forbidden novels; from his “Fußentzündung”, Anton graduates to “Seelen-
lähmung”, one of the foci of Anton Reiser. Quite obviously, “Fußentzündung”
and “Seelenlähmung” contrast with the ability to move, to walk, to travel.
Moritz’s diagnosis of Anton’s pathology is of a piece with Kant, who in his
famous essay contrasts the ideal of standing on one’s own two feet and tak-
ing secure steps forward – thus ‘Aufklärung’ as ‘Fortschreiten’ – with the
undesirable situation of being fettered by prejudice. Two of Kant’s images
for this being fettered are the “Gängelwagen” – the baby’s walker, which is
fine for infants but wrong for adults – and “Leitbänder” or ‘leading strings’,

4
Karl Philipp Moritz: Werke in zwei Bänden. Ed. by Heide Hollmer and Albert
Meier. Frankfurt a. M.: Deutscher Klassiker Verlag 1997/1999. Volume 1. P. 300.
Subsequent parenthetical references to this edition are to volume and page.
5
Winkler: Karl Philipp Moritz. P. 9.
 13

which were once used to train toddlers to walk. Kant, or at least the Kant of
this essay, envisions the human being as ideally a homo erectus, as bipedal.
In such a view, it logically follows that infancy is regarded as a regrettable
state one should exit as soon as possible. Recall the riddle of the Sphinx, who
provides an opportunity for self-knowledge by asking what goes on four legs
in the morning, two legs in the afternoon, and three legs in the evening – the
answer being ‘anthropos’, i.e., the infant crawling, the man walking unaided,
and the senior with a cane. This is not a completely free association: the sphinx
appears on both title pages of Moritz’s two Andreas Hartknopf novels, the first
of which begins with this sentence: “Hier will ich still stehen” (1:521). Appar-
ently unable to cross a chasm, Hartknopf elects to practice resignation. Immo-
bility is less terrifying when one seems to choose it. And although he is not
walking, at least he is still standing.
Moritz generally seems to affirm upright gait and unaided bipedal move-
ment over against both stasis and assisted movement. In the Reisen eines
Deutschen in England, Moritz resists the idea of traveling by carriage, which
was the norm at the time. In Moritz’s view, a carriage is a box in which one
is confined and quickly conveyed from point A to point B, but one cannot
say that one has thereby actually travelled: “[ich tat] nichts weniger [...] als
reisen” (2:345). For Moritz, ‘reisen’ means ‘zu Fuß reisen’. Were he alive
today, he would consider automobiles to be a contradiction in terms: the only
true auto-mobility takes place at three miles per hour. But for Moritz, I think
it was more like six miles per hour. I will return momentarily to this frenetic
aspect of locomotion. Its celebratory aspect is definitely legible in Moritz’s
works. I would even like to speculate that Moritz’s choice of name for Anton
Reiser might derive from his ideal of an autonomous traveler, an ‘Auton
Reiser,’ to mix Greek and German. Two years before publishing his psycho-
logical novel, Moritz mixed Greek and German in the title of his psycho-
logical journal: Gnothi s’auton oder Magazin zur Erfahrungsseelenkunde. I
believe that Moritz had this title in mind – Gnothi se auton (Know thy self) –
as he began to obey this command and write of his alter ego’s bumbling
attempts at self-knowledge. It is as though the narrator of Anton Reiser
were issuing this challenge: ‘Gnothi se, Anton’ (Know thy self, Anton). But
as various commentators have noted, Moritz depicts no pathway leading
from Anton’s consciousness to the narrator’s knowledge. In this and in other
texts, Moritz evokes but does not simply affirm the enlightenment ideal of
progress: although the autonomous traveler or ‘Auton Reiser’ represents an
ideal for Moritz (unfettered movement), the narrator of Anton Reiser expresses
an awareness that his subject’s motivations to travel (or to do anything at all)
spring from sources largely unknown to that subject; this means that Anton
is actually a compulsive walker rather than a self-moving one. Some evi-
dence suggests that this diagnosis held for Moritz as well. He would move
14

from place to place in search of stability, but the moment he would get a job
offer (say at Basedow’s Philanthropinum in Dessau or Campe’s in Hamburg)
or would get an actual job (first at an orphanage in Potsdam, then at the school
zum Grauen Kloster in Berlin), he would immediately feel trapped and start
planning his escape in the form of travel on foot. Winkler formulated Moritz’s
fugal tendencies well: “Werthers Stoßseufzer ‘Wie froh bin ich, daß ich weg
bin!’ gilt erst recht für Moritz”.6 Now, I want neither to revel in diagnosing
Moritz with a purely personal restlessness nor to heroize his Winterreise as
being presciently modern. (I imagine the truth to be somewhere between these
conclusions.) Rather, I want to propose that ‘Ruhe’/‘Bewegung’ is a leading
distinction in Moritz’s thought.

Moritz’s Distinctions and Indistinctions

Whatever one ultimately concludes about the importance to Moritz’s life and
works of distinctions like ‘Ruhe’/‘Bewegung’ and ‘gehen’/‘laufen’, it should
be uncontroversial to assert that the distinction heteronomy/autonomy is cru-
cial for understanding one of the authors of autonomy aesthetics. But I would
like to make a second-order claim, namely that the very concept ‘distinction’
is central to Moritz’s thought. In various texts, Moritz claims that speaking
and thinking amount to making distinctions. Anyone who has read widely in
Moritz’s oeuvre should intuitively recognize ‘distinction’ as one of Moritz’s
recurring topoi. To provide some evidence to support this claim, and also to
indicate a major shift in Moritz’s thinking, I would like to tell a condensed
story about Moritz’s use of the book of Genesis.
Moritz was initially inspired by a suggestion Herder had made in his
Älteste Urkunde, namely that one should take children out into nature to
observe the sunrise, to supplement religious instruction. Moritz celebrated
just such a ‘Schöpfungsfeier’ with his pupils, and wrote a chapter on the
experience in his first book for children.7 In 1780, Moritz believed along
with others of the late Enlightenment that God put distinctions into nature,
and that this was how God provided us initial language instruction. By 1784,
Moritz had changed his mind in some respects. The title of his text, “Auch eine
Hypothese ueber die Schöpfungsgeschichte Mosis” already indicates his reser-
vations with Herder’s hypothesis. Now it seems that the human being, rather
than God, is the one who makes distinctions in observing and speaking about
nature. And the 1786 Kinderlogik displays a total reversal from Moritz’s initial
position. Now the human being makes distinctions to order his understanding
6
Winkler: Karl Philipp Moritz. P. 64.
7
A version of this ‘Schöpfungsfeier’ was set to music in 1782 by J.S. Carl Possin.
This musical work was rediscovered in 2005 in a shipment of materials from Russia
to the Sing-Akademie in former east Berlin.
 15

of nature, distinguishes himself from nature as he observes himself making

distinctions, undergoes existential terror at the thought of bodily death, but in
a sort of Cartesian move thereby discovers the concept of soul, and then in a
sort of Leibnizian move discovers the concept of a great unifying point that
brings all souls together; that point is called God. These seemingly rationalist
gestures could allow the casual reader to overlook the fact that Moritz makes
God a mental creation of the human being. As Albert Meier has written about
admirably, in Moritz’s Kinderlogik there is quite simply no categorical distinc-
tion between heathen polytheism and Judeo-Christian monotheism. Moritz
writes: “So schuf sich die Einbildungskraft Götter” (2:130). Meier concludes
that Moritz’s views in 1780 (on the human mind, on religion, on politics) are
heteronomous, but by the Kinderlogik of 1786, his views are autonomous.
(My later contribution to this volume attempts to complicate this conclusion.)
In Moritz’s mature thought, it is the human being, not God, who orders and as
it were ‘creates’ nature by making distinctions.
Lothar Müller was right to give an entry to the term ‘Unterschied’ in his
recent Moritz ABC book.8 I would like now to submit for discussion a differ-
ent claim: that there are significant moments of indistinction in Moritz. Three
of his publications thematize the blurring of a distinction in their very titles:
the Deutsche Sprachlehre für die Damen (which in the second and third edi-
tions was renamed Deutsche Sprachlehre by the publisher), the Kinderlogik
that the full title indicates was also written for Lehrer und Denker (who are
presumably not children) and the Magazin zur Erfahrungsseelenkunde, which
we should recall was to be read als ein Lesebuch für Gelehrte und Ungeleh-
rte. I would like to hazard the thesis that the frontal assault against established
rationalist psychology, signaled in the title of the Magazin, has a counterpart
in a subtle assault against both ageism and sexism, signalled in the titles of the
other two works. One of the many interesting facets of the Kinderlogik is that it
begins with the pupil Fritz and the tutor Stahlmann, but after just a few pages,
it becomes “man” or “wir” who make various distinctions. One way to explain
this change is to say that the initial distinction child/adult has collapsed, leav-
ing just a human mind attempting to order the world. Of course, one should
also recall that the ‘child’ Fritz was fourteen years old at the outset. He thus
arguably occupies the awkward space of adolescence, which Kant described
as a simultaneity of natural adulthood and civic childhood.9Accordingly, Fritz
himself could represent a transitional form between the categories ‘child’ and

8
Das Karl Philipp Moritz-ABC. Anregung zur Sprach-, Denk- und Menschenkunde.
Ed. by Lothar Müller. Berlin: Eichborn 2006.
9
Immanuel Kant: Mutmaßlicher Anfang der Menschengeschichte. In: Werkausgabe.
Vol. 12. Ed. by Wilhelm Weischedel. Frankfurt a. M.: Suhrkamp 1993. Pp. 83–102.
See the footnote on pp. 94–95.
16

‘teacher’ or ‘thinker’. In any case, the titular distinction between ‘Kinder’ and
‘Lehrer und Denker’ does not persist unaltered. In the case of the Deutsche
Sprachlehre für die Damen: Moritz was commissioned to write a book for
ladies, he did write a preface with the patronizing tone one might expect from
such a title at the time, but the remaining 550 pages of his text completely
fail to dumb down the curriculum. Moritz wrote as difficult a text for ladies
as he ever wrote for a general, that is to say, male audience. It seems that his
publisher complained about this fact, and thus renamed the subsequent edi-
tions Deutsche Sprachlehre. When one considers Moritz and gender, it might
be worth noting that in Berlin’s salons, Moritz was very popular with female
Jewish intellectuals such as Henriette Herz and Dorothea Veit. Admittedly, one
might be able to refute this particular claim (that Moritz consciously refused to
distinguish between men’s and women’s intellectual capacities) by saying that
Moritz was just always writing the same text, no matter what his actual task
was supposed to have been. I think that both views have merit.
“Laufen – Gehen – Stillstehen – Sitzen – Liegen – sind die Übergänge,
wodurch sich der stärkste Grund [sic] der Fortbewegung allmählich in den
Zustand der höchsten Trägheit verliert” (2:166). There is a time for move-
ment and a time for rest, but Moritz’s preference is clear: “Der Zustand der
Bewegung ist das eigentliche Leben” (2:167). The state of movement plays
an important role for the next distinction Moritz discusses, namely “Spiel und
Beschäftigung” (2:169). Those readers in particular who take an interest in
Moritz’s autonomy aesthetics will find this portion of the Kinderlogik very
instructive. I recall this distinction here in order to help clarify what is at stake
in Moritz’s retroactive description of his logic book:

Durch dies Buch sind die Ideen auf mannigfaltige Weise in Bewegung gesetzt
worden, bloß um in Bewegung gesetzt zu werden – dasjenige, was also dadurch in
der Seele veranlasst wird, ist: ein Ideenspiel. (2:171)

I would like to submit that Moritz’s book, supposedly on ‘practical’ but actu-
ally also theoretical logic, supposedly for children but ‘also written for teachers
and thinkers’, is best summarized not as a game, but rather as a combination
of precisely what Moritz describes as ‘Spiel’ and ‘Beschäftigung’. Moritz’s
indistinctions are as worthy of study as are his distinctions.

Reiser
Two details from Moritz’s work and life, coincidentally but perhaps also oth-
erwise related, strike me as emblematic: on the final page of the Kinderlogik,
Moritz sang the praises of the ‘Wohnzimmer’ and of ‘häuslicher Glückseligkeit’.
But as soon as he put down his pen, he quit his job in Berlin and walked to
Italy.
 17

I would like to conclude with two rather bold proposals, designed to spark
discussion.
First, I propose that the trip to England marked a more significant shift in
Moritz’s thought than did the trip to Italy. The latter of course brought him into
contact with Goethe, which more than anything else secured him his desired
position at the Akademie der Künste, then at the Akademie der Wissenschaften.
Certainly, Moritz became more of a classicist after talking with Goethe. But I
think that the standard view of Italy as a watershed for Moritz is largely an arti-
fact of Moritz having lived in Goethe’s shadow for almost 200 years of scholar-
ship. It seems to me that the trip to England in 1782 marks a point in Moritz’s
thought where he abandoned the self-negations of Prussian Pietism and began
exploring the contemporary European self: self-knowledge, self-rule, self-ordering,
etc.10 One should note that 1783, when Moritz had just returned from England,
saw the publication of the first issue of the journal of psychology, Gnothi se
auton, and the first sketches of his great psychological novel, Anton Reiser.
Moritz’s restlessness may express personal neuroses, but I think it also
explains why so many use the term ‘modern’ in connection with Moritz, who
otherwise attracts other period labels (‘Aufklärung’, ‘Sturm und Drang’,
‘Klassik’, ‘Romantik’). However one assesses Moritz’s wanderings, I would
like to propose that his works divide meaningfully not into the two phases of
pre- and post-Italy (nor even into the two phases of pre- and post-England –
though if I had to elect a two-phase model, it would be this one), but rather
into the following five phases:
1. der Untertan (1780–1782)
This is the heteronomy phase, which includes a pedagogy of self-suppression
and bootlicking poems to Frederick the Great. It is punctuated by a trip to
Hamburg in the summer of 1781 and concluded by a trip to England via Ham-
burg in the summer of 1782.
2. Gnothi se auton (1783–1785)
This is the phase of self-exploration, which includes the first issues of the
Magazin, part one of Anton Reiser, and the first Andreas Hartknopf novel. Its
beginning is marked by a trip to Göttingen in the summer of 1783 and its end-
ing is marked by a trip through central and southern Germany in the summer
of 1785.
3. der Denker (1786)
This is Moritz’s annus mirabilis, which includes parts two and three of
Anton Reiser, the Kinderlogik, and a collection called Denkwürdigkeiten that
10
See Anthony Krupp: Other Relations: The Pre-History of le moi and (das) Ich in
Jean-Jacques Rousseau, Karl Philipp Moritz, and Johann Gottlieb Fichte. In: Goethe
Yearbook 11 (2002). Pp. 111–131.
18

included essays on diverse topics in moral philosophy. It also includes a trip

to Hamburg in the spring and the journey to Rome in August.
4. Rom (1787–1788)
Moritz writes his main contribution to aesthetics, “Über die Bildende
Nachahmung des Schönen”, along with another essay on “die Signatur des
Schönen”. Between October and December of 1787, Moritz travels from Rome
to Weimar, where he lives for two months in Goethe’s house. In February of
1788, Moritz travels from Weimar to Berlin, where he is named Professor at the
Akademie der Künste.
5. der Akademiker (1789–1793)
Moritz becomes professor of both of Berlin’s academies. He issues further
installments of Anton Reiser and Andreas Hartknopf, authors his travels to
Italy, writes two more books for children, and completes his classical studies:
Götterlehre and Anthusa. According to his friend Klischnig, he also temporarily
imagines himself to be to weak to walk, and incurs large coach bills. But upon
purchasing his own coach, he begins walking significant distances again.11
Between late April and mid-May of 1793, Moritz travels to and from Dresden,
and dies on 26 June.
Coincidentally or causally: between each of these phases of his thought,
Moritz undertook one or more extended journies on foot.12

11
Karl Friedrich Klischnig: Erinnerungen aus den letzten Lebensjahren meines
Freundes Anton Reiser. Als ein Beitrag zur Lebensgeschichte des Herrn Hofrath
Moritz. Berlin: Vieweg 1794. Pp. 208–209.
12
The greatest reservation I have with existing periodizations of Moritz (including
the ones I have proposed here) is that they fail to account for Moritz’s many writings
on language. I have come to think that we will not an adequate understanding of the
unities and shifts within Moritz’s thinking until these writings are readily available
for study. Thankfully, the critical edition is in the process of appearing.
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