After Herder by Michael N. Forster emerges as a formidable scholarly work that reorients our understanding of the philosophy of language, not merely by revisiting the legacy of Johann Gottfried Herder but by situating him at the very epicentre of a philosophical revolution that rippled through German intellectual history. Forster’s book does not merely trace Herder’s influence, it also reclaims Herder’s pivotal role in the very formation of ideas that would later define the field of philosophy of language, hermeneutics, and even anthropology and linguistics. This narrative challenges the prevailing accounts that tend to locate the genesis of modern philosophy of language in the works of Frege or later analytic philosophers, offering instead a genealogy that begins with Herder in the late eighteenth century.
Forster argues persuasively that Herder, more than any of his contemporaries or successors, laid down the foundational principles that have come to define the philosophy of language. These principles include the radical thesis that thought is inextricably bound to language—a claim that stands in stark contrast to the Enlightenment’s treatment of language as a mere vehicle for pre-existing thoughts. For Herder, as Forster elucidates, meaning is not an abstract entity but is constituted through the usage of words within specific linguistic and cultural contexts. This linguistic turn in Herder’s thought marks a decisive break from the Enlightenment’s rationalist tradition and sets the stage for the development of hermeneutics as a rigorous discipline.
Forster’s detailed analysis reveals that Herder’s contributions extend far beyond the confines of philosophy narrowly construed. He shows that Herder’s insights into the nature of language and thought have profound implications for the theory of interpretation (hermeneutics) and the theory of translation, disciplines that Herder arguably helped to establish. Herder’s hermeneutics, grounded in the idea that meaning arises from word usage and is thus inseparable from the historical and cultural contexts in which language is embedded, revolutionized the way texts are interpreted. This approach contrasts sharply with the more universalist aspirations of Enlightenment thinkers who sought to abstract meaning from its linguistic and cultural moorings.
In translation theory, Forster highlights Herder’s pioneering “foreignizing” method, which insists on retaining the strangeness of the source text in the target language, thus preserving the unique meanings that arise from the original linguistic context. This method, which requires “bending” the target language to accommodate foreign meanings, underscores Herder’s commitment to cultural plurality and his rejection of the Enlightenment’s universalism. Herder’s approach to translation, as Forster meticulously documents, not only influenced subsequent thinkers like Schleiermacher but also anticipated modern debates in translation studies.
Forster’s work is also a sustained critique of the more recent developments in Anglophone philosophy of language. He argues that the Herderian tradition, with its deep engagement with empirical disciplines like anthropology and its recognition of the historicity and diversity of language, offers a more comprehensive framework than the often narrow and abstract approaches characteristic of analytic philosophy. This critique is part of a broader argument that positions Herder and his intellectual descendants, including figures like Hamann, Schleiermacher, Friedrich Schlegel, Wilhelm von Humboldt, and even Hegel, as the true progenitors of a tradition that sees language not merely as a tool for logical analysis but as a living, culturally embedded phenomenon.
The book’s title, After Herder, carries a dual meaning: on one level, it refers to the thinkers who were directly influenced by Herder, such as Hamann and Schleiermacher, whose works Forster examines in detail; on another level, it signifies the broader philosophical and disciplinary legacy that Herder inaugurated—a legacy that Forster argues continues to inform contemporary debates in philosophy of language, interpretation, and translation, albeit often unacknowledged.
Forster’s scholarship is distinguished not only by its historical depth but also by its philosophical rigor. He does recounts Herder’s ideas and engages with them critically, defending their relevance and superiority against more recent alternatives. This makes After Herder not just a work of historical retrieval but also a significant contribution to ongoing philosophical discussions. Forster’s writing, characterized by its clarity and precision, manages to convey complex ideas without sacrificing nuance, making the book accessible to both specialists in German philosophy and those interested in the broader implications of Herder’s thought.
The book is also notable for its methodological approach. Forster combines historical scholarship with philosophical analysis, showing how Herder’s ideas were not only innovative in their own time but continue to offer valuable insights into contemporary problems. This approach allows Forster to draw connections between Herder and later thinkers in a way that illuminates both, demonstrating the continuity of certain philosophical themes across centuries.
After Herder: Philosophy of Language in the German Tradition is a monumental work that redefines our understanding of the origins and development of the philosophy of language. By situating Herder at the center of this tradition, Forster challenges the dominant narratives in the history of philosophy and offers a compelling case for the continued relevance of Herder’s ideas. This book is not only a major contribution to the study of German philosophy but also a vital intervention in the broader field of philosophy of language, offering a vision of the discipline that is richer, more historically informed, and more attuned to the complexities of human linguistic practices.
Simon Gros 
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