Proceedings: Alexander von Humboldt’s Natural History Legacy and Its Relevance for Today
2001 Northeastern Naturalist Special Issue 1:157-182
THE SCIENTIST AS WELTBÜRGER:
ALEXANDER VON HUMBOLDT AND
THE BEGINNING OF COSMOPOLITICS
OTTMAR ETTE *
ABSTRACT – Starting from Alexander von Humboldt’s always ambivalent attitude
towards Potsdam, the city which made him an honorary citizen and where he
conceived large parts of his Cosmos, this contribution tries to show, through a broad
analysis of Humboldt’s early letters and later writings, the complex relation between
world image and world travel, between science and cosmopolitanism. Humboldt’s
innovative concept of science, at the same time transdisciplinary and intercultural,
connects in its ethical dimension with ideas of Immanuel Kant, as Kant had presented
them in his “Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht.” In
this respect it becomes evident that the evolution of Humboldtian science is not
possible without considering his understanding of cosmopolitanism, just as it is not
possible to understand the specific kind of cosmopolitics which makes the Prussian
scientist, author and intellectual an important connecting link for the actual definition
of cosmopolitanism and cosmopolitics. The realization of world-wide communication
networks between the most different sciences and scientists should , as the
material infrastructure, be the presupposition of a global thinking which can be seen
as part of a project of the (European) modernity. The biographical as well as the
historical background of Alexander von Humboldt’s deliberations should, however,
not be forgotten.
THE LONELINESS OF A WELTBÜRGER
An old man stands alone at the window of Potsdam Palace, in the
center of the city. Some years later, a neighbour notes:
Noch sehe ich ihn im Geiste Morgen für Morgen am Fenster stehen,
die Spatzen fütternd, mit seinem weißen Gelock auf der Denkerstirn;
noch sehe ich ihn sitzen bei der Lampe trauten Schein, an seinem
«Kosmos» arbeitend, bis tief in die Nacht hinein.1
In this short and telling portrait, the repetition impresses us as it leads to
the appearance of an almost icon-like representation. The inhabitant of
Potsdam Palace – whose reconstruction is fiercely debated in the capital
of the state of Brandenburg – is none other than Alexander von
Humboldt. The windows of his apartment, looking out on the later
1 Cited by Engelmann, Gerhard: Alexander von Humboldt in Potsdam. Zur 200. Wiederkehr
seines Geburtstages. Potsdam: Bezirksheimatmuseum 1969, p. 8.
* Romanische Literaturwissenschaft, Universität Potsdam, Postfach 601553, D-
14415 Potsdam, Germany. ette@rz.uni-potsdam.de. Translated by Katharina Vester.
158 Northeastern Naturalist Special Issue 1
“Humboldtstrasse” – where his brother Wilhelm was reported to have
been born just a few yards away – thus allowed us this insight into a vital
rhythm and life-style. In fact, it was characterized not only by an
extremely low need for sleep but also by an extreme regularity interrupted
only by Humboldt’s obligations as chamberlain at the Prussian
Court. Simultaneously, this double portrait of different activities in the
early morning and late at night suggests something almost monastic and
Franciscan which adds a religious tone to the image of the old man with
the white hair. As a matter of fact, Humboldt had been working for
many years on different volumes of his Cosmos and other writings in his
well-heated apartment at the King’s residence next to the river Havel.
Yet the “Preface” of the first volume of his Cosmos is dated “Potsdam,
November 1844.”2 His dialogue with the birds and the books, although
based on the observation of a good neighbor, nevertheless corresponds
to the Humboldt mythology already established during his lifetime – and
Alexander was not completely innocent of its development. The “old
man of the mountains,” as Humboldt sometimes liked to call himself,
had long before become his own monument.
Potsdam occupies a very special, strangely ambivalent place in the
life of Alexander von Humboldt. He was given the freedom of the city of
Potsdam long before Berlin did so, accepting and celebrating him symbolically
in its community. The official ceremony3 took place on October
21 in 1849 when Humboldt was already preparing the third volume
of his Cosmos. In his courteous address, Alexander did not forget to
mention the birth of his brother Wilhelm in Potsdam and highlighted the
fact that he himself had “ornamented” the name of the city in almost
every publication during the last years, a city where he had already spent
– without counting his frequent interruptions – 22 years in his “eventful
and turbulent life” (“vielbewegtes Leben”).4 Nevertheless, the relationship
between Humboldt and Potsdam was defined from the very start
under the sign of distance and solitude. In one of his so-called Youth
Letters, a collection that is readable as a highly significant éducation
sentimentale, Humboldt wrote a letter dated Potsdam, April 10, 1792 to
his beloved friend Carl Freiesleben, left behind at Freiberg. Arriving
after a trip that lasted two days and one night, Humboldt had gone to the
“royal garden,” deeply impressed by the “Pracht der Gegenstände, die
mich umgaben, Sans Souci, das neue Schloß und alle verlassenen
Paläste des verstorbenen Königs.”5 Even in the midst of a wonderful
garden landscape, everything stands under the sign of desertedness and
2 Humboldt, Alexander von: Kosmos. Entwurf einer physischen Weltbeschreibung. 5 Bde.
Stuttgart - Tübingen: Cotta 1845-1861, hier Bd. I, p. XVI.
3 Cf. Engelmann, Gerhard: Alexander von Humboldt in Potsdam, op.cit., p. 26.
4 Cf. the different versions of Humboldt’s address in ibid., pp. 28 s.
5 Humboldt, Alexander von: Die Jugendbriefe 1787 - 1799. Herausgegeben und erläutert von
Ilse Jahn und Fritz G. Lange. Berlin: Akademie-Verlag 1973, p. 180.
2001 O. Ette 159
solitude. He writes to his friend that he had “unwillingly taken his blue
book” “weil Sie mit eigener Hand manches hineingeschrieben haben.
(D)er Gedanke, künftig mit Ihnen zu leben, der Gedanke, daß dies im
Grunde doch mal in meinem Willen stehen muß, heiterte mich auf und
ich blickte nun froher in die Zukunft.”6 And he adds: “Es ist doch etwas
so großes, sich mit Innigkeit zu lieben, daß der Gedanke allein eine Welt
von Freuden in sich schließt.”7 This future was that of a shared life
which was never realized. The fear of desertedness is the basso continuo
between the lines of this letter up to its post-script: “Werden Sie den
verworrenen Brief wohl lesen können?”8
The sequence of the Youth Letters shows how the exaltation of
another friendship and love – for his student companion at Frankfurt on
Oder, Wilhelm Gabriel Wegener – had turned into spatial distance and
desertedness where loneliness and hard work took the place of pleasure
and joy. Geographic distances and spatial experiences always seem to
be directly linked to Humboldt’s physical and psychical strength or
weakness. For example, he stated in a letter of September 23, 1790 from
Hamburg (where he studied at J.G. Büsch’s Trade Academy after finishing
his studies at the University of Göttingen) to his close but distanced
friend Wegener:
Gott! was habe ich alles gesehen, seitdem ich Berlin verließ. In wie
verschiedene Lagen bin ich gekommen, wie viele interessante Menschen
habe ich kennen gelernt. Ich lebe hier nicht fröhlich, aber zufrieden. Ich
habe an Bildung viel gewonnen; ich fing an, mit mir selbst zufrieden zu
werden, ich war in Göttingen sehr fleißig - aber um so tiefer fühl’ ich,
was noch alles übrig ist. Meine Gesundheit hat sehr gelitten, wenn sie
gleich durch die Reise mit Forster wieder etwas gewann. Auch hier bin
ich so beschäftigt, daß ich mich nicht schonen kann. Es ist ein Treiben in
mir, daß ich oft denke, ich verliere mein bischen Verstand. Und doch ist
dies Treiben so notwendig, um rastlos nach guten Zwekken
hinzuwirken.9
This short psychogram allows us a glimpse at the psychical balance
which young Alexander von Humboldt tried to establish and secure
between inner motion, human passion, corporal strain, and moral obligation.
The travels with Georg Forster to the lower Rhine region, the
Netherlands, England, and France – later masterfully executed by James
Cook’s companion in his second voyage around the world in his
Ansichten vom Niederrhein – became a real Bildungsreise for the young
Prussian and reduced the pressure in Humboldt’s search for balance.
6 ibid.
7 ibid.
8 ibid.
9 ibid., pp. 106 s.
160 Northeastern Naturalist Special Issue 1
Even the most stressful travels – and Alexander knew this very well –
usually had very positive consequences for his physical health. His
Voyage aux Régions équinoxiales du Nouveau Continent, realized between
1799 and 1804, is the best-known but not the only example of
such self-therapy. His “youth letters” show us that Alexander was very
conscious of this fact, the precise observer of Nature being at the same
time an attentive observer of himself. In his letter on November 6, 1791
from Freiberg – where he had already made the acquaintance of
Freiesleben, he explained to his Scottish friend Archibald Maclean
(whom he had come to know during his studies at Hamburg) and even
more to himself:
Meine Fröhlichkeit hat freilich seit Jahren sehr abgenommen.
Körperliche Ursachen sind gewiß viel daran schuld. Wenn ich ein Paar
Monathe in Ruhe sein werde, will ich ernsthaft auf Gegenmittel denken.
Was mir vielleicht am meisten schadet, ist ein Geist der Unruhe, ein
Streben nach Thätigkeit, das mich plagt. Aus dieser inneren Unruhe
erkläre ich es mir, warum große körperliche Anstrengung mich so
schnell aufheitert. Es ist dann eine Art von Gleichgewicht im physischen
und moralischen Menschen. Dabei fehlt es mir an so vielen Ursachen zur
Fröhlichkeit, durch die sie in anderen erwacht. Sinnliche Bedürfnisse
kenne ich nicht, ja selbst der Umgang und die Freundschaft
kenntnißvoller Menschen ist mir gleichgültig, wenn ich nicht im
Moralischen mit ihnen harmoniere. Um nicht kalt und untheilnehmend
zu scheinen, muß ich Interesse für so viele Dinge affektiren, die mir
gleichgültig sind. Ich habe es mir, eben so sehr aus Eitelkeit, einen
angenehmen Eindruck zu machen, als aus Gutmüthigkeit, zur Pflicht
gemacht, Jedem etwas Verbindliches zu sagen, mich in die Laune und
die individuelle Lage jedes Menschen zu fügen, so daß mir vieler
Umgang oft ein Zwang wird. So wie aber meine Heiterkeit abnimmt, so
erwacht desto lebhafter in mir, mit jedem Jahre, die Wärme und
Innigkeit gegen meine Freunde. Dieser Genuß entschädigt mich
reichlich. Noch habe ich kein Land der Erde gefunden, auf dem der
Fluch der Gottheit so ruhte, daß kein athmendes Wesen wäre, das man
an sein Herz drükken und mit Liebe umfangen könnte.10
Probably no other text shows with such transparency Humboldt’s determined
and often desperate need to dominate his inner restlessness but to
integrate it in an equilibrium allowing him to participate in social life
and to follow his inner impulse which he called, on another occasion in
1806, his “esprit d’inquiétude morale.”11 Undoubtedly, such passages –
not too rare in his early letters – are committed to his intent to control, to
master, and to sublimate his affections and emotional forces and desires,
10 ibid., p. 157.
11 Humboldt, Alexander von: Mes confessions, à lire et à me renvoyer un jour. In: Le Globe
(Genève) 7 (janvier - février 1868), p. 188.
2001 O. Ette 161
beginning with disciplining his own body (being the object of repeated
reflections and experiments). The “moral restlessness,” the “Treiben,”
and his emotions are literally translated into corporal motions, reducing
love to the measure of friendship and giving spatial distance and travelling
(as opposed to physical proximity) a highly therapeutical sense.
Interior motions are transformed into exterior movements, restlessness
translated into an unending search for knowledge. Erotic repression – as
manifested in his assertion that he ignores “sensual needs” – is still
precarious, as underlined by his letter to Freiesleben from Sanssouci,
with its fantasy of a future common life with his friend. The “world of
joy” Humboldt projects in his friendship and love for Freiesleben is
placed in a specific tension with the idea that in not a single country of
the world, as far as he knows, friendship and love are lacking. Quietness
and physical strain, sedentary and nomadic existence, citizenship and
Weltbürgertum constitute poles of tensions that structure his long life.
The honoured citizen of Potsdam is a citizen of the world, he is part of a
sometimes ironically viewed local community and, at the same time, of
an imagined community he projected in global dimensions. His loneliness
in the midst of innumerable contacts has always been Alexander
von Humboldt’s loyal companion.
THE WORLD IN OUR HEAD
To avoid possible misunderstandings: I do not intend to “explain”
Humboldt’s scientific activities and travels by referring only to a psychic
constellation. A further analysis will make us understand that his
12 The impressive ambivalence of Schloß Tegel for Alexander von Humboldt is evident in a
letter he wrote precisely at Tegel on June 5, 1792 (exactly seven years before leaving Europe
for the New World), a beautiful letter once more addressed to Carl Freiesleben: “Tegel ist
kein eigentliches Dorf, sondern ein Jagdschloß, von dem großen Kurfürsten gebaut und von
meinem Vater ganz umgeschaffen. Es liegt an dem Ufer eines 1 1/2 Meilen langen Sees, der
von schön angebauten Inseln durchschnitten ist. Hügel mit Weinreben, die wir hier Berghe
nennen, große Pflanzungen von ausländischen Hölzern, Wiesen, die das Schloß umgeben und
überraschende Aussichten auf die mahlerischen Ufer des Sees machen diesen Ort allerdings
zu dem reizendsten Aufenthalte der hiesigen Gegend. [...] Hier in Tegel habe ich den
größeren Theil dieses traurigen Lebens zugebracht, unter Leuten, die mich liebten, mir
wohlwollten, und mit denen ich mir doch in keiner Empfindung begegnete, in
tausendfältigem Zwange, in einebnender Einsamkeit, in Verhältnissen, wo ich zu steter
Verstellung, Aufopferungen gezwungen wurde. Wenn ich mich noch jetzt, da ich frei und
ungestöhrt hier lebe, hingeben will in den Genuß, den die reizende, anmuthsvolle Natur hier
in so reichem Maaße gewährt, so werde ich zurückgerufen durch die widrigsten Eindrükke,
durch Erinnerungen an meine Kinderjahre, die fast jeder leblose Gegenstand hier rege macht.
So wemüthig solche Erinnerungen aber auch sind, so interessant werden sie einem zugleich
auch durch den Gedanken, daß gerade dieser Aufenthalt so viel zu der jezigen Stimmung
meines Charakters, zu der Richtung meines Geistes auf das Studium der Natur beitrug.”
(Humboldt, Alexander von: Die Jugendbriefe, op.cit., p. 192.) In this masterfully deployed
scenery, a sort of primal scene of Humboldt’s loneliness, the literary representation of Tegel
as locus amoenus is deeply scarred by bitter remembrances of repression and disgust. They
underline the contrast that is always essential for Humboldt’s writing, allowing us at the same
time a deep insight into the development of his inner world intimately connected with Nature.
162 Northeastern Naturalist Special Issue 1
famous but often evaded Jugendbriefe offer not only his éducation
sentimentale but also his éducation scientifique et politique. Without
this, we would be unable to rethink Humboldt’s further life beyond his
mining activities as a Prussian Oberbergrat.
Humboldt’s life cannot be reduced to a simple development from the
narrowness of Tegel Palace12 and Berlin to the impressive landscapes of
South America, the Caribbean, the United States, Russia and Siberia
even close to the Chinese border, passing through Frankfurt on Oder,
Göttingen, Hamburg, Freiberg, Paris, and Madrid. His nomadic existence
leads him not only from the plains of Berlin to those of the
Orinoco, the Peruvian coast, the Russian tundra, and the deserts of his
Western and his Eastern voyage; it leads him back to the narrowness of
Berlin and Potsdam, which represent a complement which Humboldt
often complained about. Writing and scientific activity are the most
important antidote to a political, social, economic, and cultural “development”
or, more properly, lethargy that surrounded him, deriding the
idea of progress he viewed with increasing scepticism without ever
abandoning it. His work on Cosmos as well as on the third edition of
Ansichten der Natur created the free intellectual spaces he needed; they
do not allow one to reduce the last third of his life, i.e., from 1829/1830
to 1859 (after his return from Russia and Siberia), to a period when the
field research of the scientist in the tropics is replaced by visits to
tropical plants in greenhouses and palm gardens he had helped to design.
13 The inner world, the world in his head, is as significant as
Humboldt’s experiences in the exterior world in different regions of our
planet if we choose to consider, from our own perspective today, the
totality of his work and achievements. In numerous passages of his
writings, Humboldt gave voice to his conviction that the aesthetic transmission
of the phenomena of natural history, the harmony of science and
art, can give to the (European) inhabitant of northern regions a sensual
representation of tropical vegetation and natural forces, thus compensating
for the lack of daily intimacy with a powerful Nature, a lack that
characterizes, from his point of view, human life and experience in the
temperate zones of our planet:
Diesen und so manchen andern Naturgenuß entbehren die
nordischen Völker. [...] Aber in der Ausbildung unserer Sprache, in der
glühenden Phantasie des Dichters, in der darstellenden Kunst der Maler,
ist eine reiche Quelle des Ersatzes geöffnet. Aus ihr schöpft unsere
13 At the end of his “Ideen zu einer Physiognomik der Gewächse,” integrated in the first edition
of his Ansichten der Natur, the Prussian author — who never neglected occasions to highlight
the significance of greenhouses and botanical gardens — noted: “Die krankenden Gewächse,
welche unsere Treibhäuser einschließen, gewähren nur ein schwaches Bild von der Majestät
der Tropenvegetation.” Humboldt, Alexander von: Ansichten der Natur mit
wissenschaftlichen Erläuterungen. Tübingen: Cotta 1808, p. 204.
2001 O. Ette 163
Einbildungskraft die lebendigen Bilder einer exotischen Natur. Im
kühlen Norden, in der öden Heide, kann der einsame Mensch sich
aneignen, was in den fernsten Erdstrichen erforscht wird, und so in
seinem Innern eine Welt sich schaffen, welche das Werk seines Geistes,
frei und unvergänglich, wie dieser, ist.14
Science and art seem to occupy the empty space of a loss, a lack that
has risen to consciousness only because of the globalization of communication
and exchange. The “lonely human being” in the “desert
heathland” of the North become forms of Ersatz, to some degree a
replacement that may attract our attention to the libidinous dimension of
a prolific and powerful tropical Nature in Humboldt’s thought. The
“sickly plants” in northern greenhouses make evident that this kind of
spatial replacement (or misplacement) may have immediate consequences
for our health. In the precarious economy of physical and
psychical health, for Humboldt, the interior world, created by man,
becomes the Ersatz for the loss of symbolic richness that became evident
in its ecstatic impact in his first letters after his arrival at the coast
of Cumaná in Tierra firme:
Wie die Narren laufen wir bis itzt umher; in den ersten drei Tagen
können wir nichts bestimmen, da man immer einen Gegenstand
wegwirft, um einen andern zu ergreifen. Bonpland versichert, daß er von
Sinnen kommen werde, wenn die Wunder nicht bald aufhören. [...] Ich
fühle es, daß ich hier sehr glücklich sein werde und daß diese Eindrücke
mich auch künftig noch oft erheitern werden.15
Neither Humboldt nor Bonpland became victims of permanent insanity.
Yet, in spite of Humboldt’s love of tropical vegetation, it would
be wrong to conclude from the passages cited above that the author of
Vues des Cordillères would have been convinced that the totality of
Nature could be overlooked from one particular spot on our planet –
even in the case of the Chimborazo that for Humboldt (as for his
contemporaries) was the most elevated point on earth. It is therefore
interesting to read the final part of his “Anregungsmittel zum
Naturstudium,” integrated in the second volume of his Cosmos finished
at Potsdam and published in 1847:
Aber nicht die lebendige Beschreibung jener reich geschmückten
Länder der Aequinoctial-Zone allein, in welcher Intensität des Lichts
und feuchte Wärme die Entwicklung aller organischen Kräfte
beschleunigen und erhöhen, hat in unseren Tagen dem gesammten
Naturstudium einen mächtigen Reiz verschafft. Der geheime Zauber,
14 ibid., pp. 203 s.
15 Letter from Alexander to Wilhelm von Humboldt, from Cumaná on July 16 1799; in:
Humboldt, Alexander von: Briefe aus Amerika 1799 - 1804. Bearbeitet von Ulrike Moheit.
Berlin: Akademie Verlag 1993, p. 42.
164 Northeastern Naturalist Special Issue 1
durch den ein tiefer Blick in das organische Leben anregend wirkt, ist
nicht auf die Tropenwelt allein beschränkt. Jeder Erdstrich bietet die
Wunder fortschreitender Gestaltung und Gliederung, nach
wiederkehrenden oder leise abweichenden Typen, dar. Allverbreitet ist
das furchtbare Reich der Naturmächte, welche den uralten Zwist der
Elemente in der wolkenschweren Himmelsdecke wie in dem zarten
Gewebe der belebten Stoffe zu bindender Eintracht lösen. Darum
können alle Theile des weiten Schöpfungskreises, vom Aequator bis zur
kalten Zone, überall wo der Frühling eine Knospe entfaltet, sich einer
begeisternden Kraft auf das Gemüth erfreuen. Zu einem solchen
Glauben ist unser deutsches Vaterland vor allem berechtigt. Wo ist das
südlichere Volk, welches uns nicht den großen Meister der Dichtung
beneiden sollte, dessen Werke alles ein tiefes Gefühl der Natur
durchdringt: in den Leiden des jungen Werthers wie in den
Erinnerungen an Italien, in der Metamorphose der Gewächse wie in
seinen vermischten Gedichten?16
This long quotation not only contains an hommage to Johann Wolfgang
von Goethe, whose conception of nature and, even more, whose aesthetics
were important impulses and orientations for Humboldt throughout
his life, although without making it into dogma. This passage also
makes clear that the global validity of natural powers (and natural laws)
produces precisely the differences and variations allowing genuine
forms in every climatic or hydrographic zone. This is the interplay of
identity and difference that fascinated Humboldt so much. Spring is not
a world-wide phenomenon but is inserted here in opposition to the
tropics. This means that the inhabitants of one singular region of the
earth can never directly experience all natural phenomena as long as
certain material or intellectual forms of travelling will not allow them to
do so. The concrete existence in one region is always characterized by a
loss, a lack of immediate experience of other forms, so that the experience
with nature (and its laws) will always be fragmentary. The differences
that produce the richness of forms and variations in nature therefore
transform the perception of the earth in an always fragmentary
experience. The world in our head, stimulated by art, science, and
literature, can counteract the experience of lack in planetarian thought.
Cosmos as natural and aesthetic order,17 founded upon the concrete
experience of the traveler, the capacity of the scientist to make worldwide
comparisons and the creative force of literary synthesis, achieve
their function: to present the whole world in a single book that collects it
all from one single point of view. In a letter to Varnhagen von Ense,
dated from October 24, 1834 at Berlin, Humboldt writes in a fascinating
16 Humboldt, Alexander von: Kosmos, op.cit., Bd. II, p. 75.
17 Cf. Böhme, Hartmut: Ästhetische Wissenschaft. Aporien der Forschung im Werk Alexander
von Humboldts (in print).
2001 O. Ette 165
euphoria mixed with a certain scepticism that is so typically
“humboldtian:”
Ich fange den Druck meines Werks (des Werks meines Lebens) an.
Ich habe den tollen Einfall, die ganze materielle Welt, alles was wir
heute von den Erscheinungen der Himmelsräume und des Erdenlebens,
von den Nebelsternen bis zur Geographie der Moose auf den
Granitfelsen, wissen, alles in Einem Werke darzustellen, und in einem
Werke, das zugleich in lebendiger Sprache anregt und das Gemüth
ergötzt. Jede große und wichtige Idee, die irgendwo aufgeglimmt, muß
neben den Thatsachen hier verzeichnet sein.18
This “work of my life,” whose preface had to be concluded only ten
years later at Potsdam, was, to a certain degree, the summa he had
proposed himself to write, the conclusion of his activities and his
knowledge. But first of all, this work is the true expression of the
world in Humboldt’s head, interspersed with autobiographical remembrances
and characterized by a diminishing circle of immediate experience
of the exterior world that allows the reader to appropriate this
interior world through the medium of language, of print, i.e., in the
Gutenberg Galaxis. But Cosmos is even more: in a variation of
Immanuel Kant’s well-known title, it is a “General History of Creation
in a cosmopolitan intention.”
WELTBÜRGERTUM BETWEEN CHIMBORAZO
AND STRAIT OF MAGELLAN
Let’s go back once more with the author of Cosmos to “his” Potsdam
Palace that probably will celebrate its resurrection – this could be an idea
of Jorge Luis Borges – as a library. In Alexander von Humboldt, there is
not only the movement from the interior to the exterior world but the
inverse projection as well. With that genuine irony and humour that
always characterized him, the author of Vues des Cordillères renamed the
“Brauhausberg,” a mountain whose peak reaches the height of 88 meters
above sea level, by christening it his own “Potsdamer Chimborazo”
where he used to walk alone or with a companion even in his eighties.19
Somewhat less flattering, he declared in 1827, after his move from Paris
to Berlin, that for his “Tropen-Natur,” the climate was “wie in der
Magellanischen Meerenge feucht, rauh, ohne Himmelslicht,” an allusion
18 Humboldt, Alexander von: Briefe von Alexander von Humboldt und Varnhagen von Ense aus
den Jahren 1827 bis 1858. Nebst Auszügen aus Varnhagen’s Tagebüchern, Briefen von
Varnhagen und Andern an Humboldt. Leipzig: Brockhaus 1860, p. 20.
19 Cf. Engelmann, Gerhard: Alexander von Humboldt in Potsdam, op.cit., p. 21. He often invited
his friend, cartographer Heinrich Berghaus, with the following words: “Kommen Sie mit; die
Bewegung wird Ihnen, dem Vielsitzenden, gut tun, und überdem bitt’ ich Sie, mir beim
Besteigen unsers Potsdamer Chimborazo ein klein wenig zur Stütze zu dienen.” (ibid.)
166 Northeastern Naturalist Special Issue 1
to a region in South America he never came to visit, repeated in a letter to
Bessel in 1844 and relating the Strait of Magellan directly to the river
Havel.20 A new citizen of Potsdam may disagree with this description of
the regional microclimate and agree with the comparison of Potsdam’s
strait near the Long Bridge in the shadow of the Chimborazo with the
Strait of Magellan although its marine traffic is still – and in spite of all
the plans to construct a new Havel Channel hopefully will be – dominated
by sailing ships and yachts.
The point that seems significant for me in all these renamings is that
Alexander von Humboldt, increasingly reduced to travels between
Potsdam and Berlin, refurnished ironically the place he was living in, and
transformed it into his own world by lending it the physiognomy of the
“New World.” Not only in his books but also in his walks, he became the
citizen of his own world, surpassing the national frontiers. He took it as a
matter of course to identify his geographically decreasing world with the
one he had travelled so much before; this may offer us a key to understanding
this traveler who always saw himself as European and Weltbürger.
Now, what is a Weltbürger? There is no immediate entry for “cosmopolite”
or “cosmopolitisme” in Voltaire’s Dictionnaire
philosophique, but there is a valuable piece of information at the very
end of the entry “Patrie:”
Telle est donc la condition humaine, que souhaiter la grandeur de
son pays c’est souhaiter du mal à ses voisins. Celui qui voudrait que sa
patrie ne fût jamais ni plus grande, ni plus petite, ni plus riche, ni plus
pauvre, serait le citoyen de l’univers.21
The realization of the model of what Voltaire has come to call
“citoyen de l’univers” could be found in a passage of chapter XXVI in
Humboldt’s Relation historique, his Personal Narrative. Discussing the
future relationship between Europe and America – understanding by the
latter not what some of his contemporaries and the common language of
today seem to have identified with the United States – as well as the
future development of the Spanish colonies in their successful struggle
for independence, he declared:
Sans doute qu’après les grandes révolutions que subit l’état des
sociétés humaines, la fortune publique, qui est le patrimoine commun de
la civilisation, se trouve différemment répartie entre les peuples des
deux mondes; mais peu à peu l’équilibre se rétablit, et c’est un préjugé
funeste, j’oserois presque dire impie, que de considérer comme une
calamité pour la vieille Europe la prospérité croissante de toute autre
portion de notre planète. L’indépendance des colonies ne contribuera
20 ibid., p. 7.
21 Voltaire: Dictionnaire philosophique. Bd. IV (Oeuvres complètes de Voltaire, Bd. XX).
Paris: Garnier Frères 1879, pp. 185 s.
2001 O. Ette 167
pas à les isoler, elle les rapprochera plutôt des peuples anciennement
civilisés. Le commerce tend à unir ce qu’une politique jalouse a séparé
depuis long-temps. Il y a plus encore: il est de la nature de la civilisation
de pouvoir se porter en avant sans s’éteindre pour cela dans le lieu qui
l’a vu naître. Sa marche progressive de l’est à l’ouest, de l’Asie en
Europe, ne prouve rien contre cet axiome. Une vive lumière conserve
son éclat même lorsqu’elle éclaire un plus grand espace. La culture
intellectuelle, source féconde de la richesse nationale, se communique
de proche en proche; elle s’étend sans se déplacer.22
We will see what kind of politics Humboldt wanted to oppose to the
“politique jalouse” of European colonial powers. Even in the use of his
metaphores, he follows the ideas of the philosophers of Enlightenment
that Voltaire may represent here as principal witness. Humboldt highlights
the direct link between the existence of world-wide communications
and the economic interests of the nations of the so-called “Old
World.” Humboldt understood the distribution of wealth and riches (not
reducing it to conceptions of national economy) as patrimony of the
whole “civilisation” and even connected it to the spread of intellectual
culture. His reference to the model of a cultural migration going from
the East to the West – a conception that was rapidly refunctionalized as
a means of political hegemony by the United States and other American
nations such as the newly independent Mexico – served as a discursive
element in his conviction of an increasing and ongoing cultural unfolding
of mankind. Trade was seen (as in the works of Adam Smith) as the
principal impulse of a balanced and even harmonious development; and
intellectual culture ass presented as the fundament for the wealth of
nations, even as a guarantee for cultural unfolding in global dimensions.
Voltaire’s citoyen de l’univers connected his global thinking in
Humboldt’s words directly with world trade and world culture. This is
the birth of a constellation in which a universal history replaces – in the
desacralized terms of a history of mankind – the Christian
Heilsgeschichte, i.e., an interpretation of history stressing God’s saving
grace, characterized by its universal and hegemonial pretensions inherited
from Judaic traditions.
In 1784 – two years before the death of Friedrich II, the Prussian
king whose “deserted palaces” at Potsdam Humboldt had visited in 1792
– Immanuel Kant, in his Idee zu einer allgemeinen Geschichte in
weltbürgerlicher Absicht, tried to refocus the problems of unequal and
unstable relationships between particular powers by introducing ele-
22 Humboldt, Alexander von: Relation historique du Voyage aux Régions équinoxiales du
Nouveau Continent fait en 1799, 1800, 1801, 1802, 1803, et 1804 par Al. de Humboldt et A.
Bonpland, rédigé par Alexandre de Humboldt. Neudruck des 1814 - 1825 in Paris
erschienenen vollständigen Originals, besorgt, eingeleitet und um ein Register vermehrt von
Hanno Beck. Bd. II. Stuttgart: Brockhaus 1970, pp. 58 s.
168 Northeastern Naturalist Special Issue 1
ments of a new global order. Or, as Kant put it, even without so many
wars, devastations and destructions, reason could have told us long ago:
aus dem gesetzlosen Zustande der Wilden hinaus zu gehen, und in
einen Völkerbund zu treten; wo jeder, auch der kleinste, Staat seine
Sicherheit und Rechte, nicht von eigener Macht, oder eigener
rechtlichen Beurteilung, sondern allein von diesem großen
Völkerbunde (Foedus Amphictyonum), von einer vereinigten Macht,
und von der Entscheidung nach Gesetzen des vereinigten Willens,
erwarten könnte.23
This idea of a “Völkerbund,” a Society of Nations whose concrete
realization has been, with its continuous ups and downs, one of the
major events of our closing century, one that continues to attract our
hopes and fears. It is founded upon a projected future the philosopher of
Koenigsberg has called the “general cosmopolitan situation.”24 Formulas
like the “comforting vision of the future” “in welcher die
Menschengattung in weiter Ferne vorgestellt wird, wie sie sich endlich
doch zu dem Zustande emporarbeitet, in welchem alle Keime, die die
Natur in sie legte, völlig können entwickelt und ihre Bestimmung hier
auf Erden kann erfüllet werden,”25 may show us how much his conception
of a future world politics (worthy of its name) is still embedded in
(desacralized) Christian universalism. This vision of a still very distant
realization of the “cosmopolitan situation” may even have contributed
to the fact that Julia Kristeva, in a study that perhaps reduced Kant too
much to French philosophical traditions and contexts, on the one hand
related the author of Kritik der reinen Vernunft to the cosmopolitan
projections of the Encyclopédie and to the enthusiasm of the philosophical
precursors of the French Revolution,26 stressing on the other hand
the bold and even utopian character of the cosmopolitan thought of the
Lumières.27 For Kant, however, this “general history in cosmopolitan
intention” was by no means separated from the investigations and results
of empirical analysis in concrete (and not utopian) situations:
Daß ich mit dieser Idee einer Weltgeschichte, die gewissermaßen
einen Leitfaden a priori hat, die Bearbeitung der eigentlichen bloß
23 Kant, Immanuel: Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht. In
(ders.): Werkausgabe. Herausgegeben von Wilhelm Weischedel. Bd. XI. Frankfurt am Main:
Suhrkamp 1977, p. 42.
24 ibid., p. 47.
25 ibid., p. 49.
26 Kristeva, Julia: Etrangers à nous-mêmes. Paris: Gallimard 1988, p. 251: “Et Kant, comme les
cosmopolites fougueux de la Révolution, mais avec la précision logique d’une argumentation
apaisée [...]”
27 ibid., p. 213: “Avec son envers enragé et son endroit généreux, de Fougeret à Montesquieu, le
cosmopolitisme apparaît désormais comme une audace, utopique pour le moment, mais avec
laquelle doit compter une humanité consciente de ses limites et aspirant à les dépasser dans
l’organisation des liens sociaux et des institutions.”
2001 O. Ette 169
empirisch abgefaßten Historie verdrängen wollte: wäre Mißdeutung
meiner Absicht; es ist nur ein Gedanke von dem, was ein
philosophischer Kopf (der übrigens sehr geschichtskundig sein müßte)
noch aus einem anderen Standpunkte versuchen könnte.28
Without doubt, we can recognize in Alexander von Humboldt’s
works the intention to develop and unfold, from a “different point of
view,” such a universal history. This “philosophical mind,” always
trying to ground his investigations in empirical data, had declared to
Paul Usteri, in a letter from Freiberg in autumn 1791, that he had started,
two years before, a “history of plant migrations” (“Geschichte der
Pflanzenwanderungen”) which he defined not as a study in botany or
plant geography but as an “Ausarbeitung dieses so vernachlässigten
Theils der Universalgeschichte.”29 At the age of twenty, Humboldt
conceived a scientific program focussing universal history and global
connections guided by a “cosmopolitan intention” in the sense of
Immanuel Kant. This cosmopolitan dimension in his thought and investigation
will be – even in a sense that differed from the Kantian conceptions
that had an early impact on his own conceptions – a leitmotiv in the
writings of this citoyen de l’univers, right up to his last best-seller,
Cosmos.30 Humboldt’s cosmopolitanism even continued developing in
the intellectual narrowness of the Prussian Court, constricted between
the Strait of Magellan and the Chimborazo, the actual residence of the
Brandenburg Parliament, also known as the “Kreml” in times of the
former German Democratic Republic.
HUMBOLDT AND A NEW COSMOPOLITISM
For Alexander von Humboldt, the development towards a “cosmopolitan
situation” was neither a utopia nor a spectacle of philosophical
thinkers still situated far away but much more a process he did not only
want to observe but in which he wanted to participate. Jaucourt’s
definition of “cosmopolitain” or “cosmopolite” published in the
Encyclopédie, pointing out that these expressions served ironically
“pour signifier un homme qui n’a point de demeure fixe, ou bien un
homme qui n’est étranger nulle part”31 did not have any impact on his
28 Kant, Immanuel: Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht, op.cit.,
pp. 49 s.
29 Humboldt, Alexander von: Jugendbriefe, op.cit., pp. 163 and 164.
30 In a letter of October 3, 1790, to Georg Forster’s father Johann Reinhold, he alluded clearly to
the great thinker from Koenigsberg by referring to the “light that breaks through in an almost
unstoppable way from the north,” a “Licht, was jetzt so unaufhaltsam (ich möchte sagen, aus
seinem ehemaligen latenten Zustande) von Norden her einbricht” (Humboldt, Alexander von:
Jugendbriefe, op.cit., p. 109).
31 Encyclopédie ou Dictionnaire raisonné des Sciences, des Arts et des Métiers. Nouvelle
impression en facsimilé de la première édition de 1751-1780. Bd. 4. Stuttgart - Bad Cannstatt:
Friedrich Frommann Verlag 1988, p. 297. To an “ancien philosophe” is attributed the
sentence to be a “Cosmopolite, c’est-à-dire citoyen de l’univers” (ibid.).
170 Northeastern Naturalist Special Issue 1
philosophical conceptions in general and on his understanding of the
term “Weltbürger” in particular. Supported by the French “cosmopolite”
32 and inspired by ancient sources, the German term “Weltbürger”
started his temporally limited career meaning a “mensch von
weltweiter gesinnung” feeling himself as “bürger der ganzen welt und
mitbürger der gesamten.”33 Even if the negative connotations contained
in the Encyclopédie or the Dictionnaire de Trévoux (1721) may
still be present in the term “Weltbürger” insofar as it can mean “ein
freizügiger ohne festen heimatsitz und staatsbürgerliche bindungen an
ein bestimmtes vaterland,”34 it is much more the sense quoted before
as well as the “allerorts heimisches wesen”35 that dominates Goethe’s
perception of Alexander von Humboldt: “Wohin man rührt, er ist
überall zu Hause und überschüttet uns mit geistigen Schätzen.”36
Goethe used this expression of being at home everywhere in a spatial
and geographic sense as well as related to the intellectual attitude and
ethical conviction of the “Weltbürger.”37
Until the present, the terms “cosmopolitan” and “Weltbürger”
shared a rather changeable destiny. In times of strong nationalism and
blind xenophobia they were quickly marginalized. Even the internationalized
term “cosmopolitan” definitely seemed to have lost any legitimacy,
in the 20th century when – from an ideologically motivated
perspective – it was opposed to the concept of “internationalism” defined
from a socialist point of view. For the influential Philosophisches
Wörterbuch, edited by Georg Klaus and Manfred Buhr in the German
Democratic Republic, cosmopolitism is simply “ideologischer
Ausdruck der Klasseninteressen der aufstrebenden Bourgeoisie.”38 In
order to appropriate the cultural heritage of the German Klassik, the
“cosmopolitan conceptions” (“weltbürgerliche Vorstellungten”) in the
spirit of Lessing, Kant, Fichte, Herder, Schiller, Goethe, the Humboldt
brothers, and others are presented in opposition to “feudalistic provin-
32 Grimm, Jacob / Grimm, Wilhelm: Deutsches Wörterbuch. Herausgegeben von der Deutschen
Akademie der Wissenschaften zu Berlin. Bd. 14. Leipzig: Verlag S. Hirzel 1955, p. 1555.
33 ibid., p. 1557.
34 As an example, a quotation from Kotzebue underlines the latent negative relation between the
“Weltgewandter” and the “Weitgereister”: “auf reisen erwirbt man eine edle dreistigkeit -
man wird ein weltbürger” (ibid.).
35 ibid.
36 Eckermann, Johann Peter: Gespräche mit Goethe in den letzten Jahren seines Lebens.
Herausgegeben von Fritz Bergemann. Bd. I. Frankfurt am Main: Insel Verlag 1981, p. 171.
37 I have tried to show how this passage quoted from Goethe’s conversations with Eckermann
can be understood in a scientific and even more epistemological and transdisciplinary sense;
cf. Ette, Ottmar: Alexander von Humboldt heute. In: Alexander von Humboldt - Netzwerke
des Wissens. Katalog der Ausstellung im Haus der Kulturen der Welt (Berlin) vom 5. Juni bis
15. August 1999 und in der Kunst- und Ausstellungshalle der Bundesrepublik Deutschland
(Bonn) vom 15. September 1999 bis 9. Januar 2000. Bonn: Kunst- und Ausstellungshalle der
Bundesrepublik Deutschland 1999, pp. 19-31.
38 Klaus, Georg / Buhr, Manfred (Hg.): Philosophisches Wörterbuch. Bd. 1. Leipzig: VEB
Bibliographisches Institut 1975, p. 667.
2001 O. Ette 171
cialism;” but the cosmopolitism of our times, i.e., the “cosmopolitism of
imperialist bourgeoisie,” appears as “reaktionär” because it serves the
“Apologie des nationalen Verrats und der Begründung und
Rechtfertigung internationaler Vereinigungen des Monopolkapitals.”39
By playing off “socialist internationalism” against a cosmopolitism
as “Kehrseite des bürgerlichen Nationalismus und Chauvinismus,”40
this ideological antagonism signified a heavy blow against the terms
“cosmopolitan” and “Weltbürger” even far beyond socialism, as a study
in the field of human sciences would probably prove. To certain negative
connotations that were present since the 18th century and to a
certain diffuse “anachronism” of these terms, the ideological binarism
added anti-progressive and reactionary significations. Nevertheless, not
only in everyday life from the World Wide Web to the titles of popular
magazines, but also in the field of scientific research or in cultural
theory, one notes that at least since the so-called end of the Cold War the
term “cosmopolitism” was re-semantisized with positive elements that
has lead to its resurrection in new forms and contexts. In the context of
the tenth birthday of the House of World Cultures in Berlin, some weeks
ago, the Chicago-based Homi K. Bhabha, born in India and today one of
the leading cultural theorists, for example, favoured a “language of a
new cosmopolitan order.”41 He took note of different efforts “to develop
a cosmopolitan spirit that places the experience of the “minority” as
central to any notion of global citizenship.”42 A real international and
intercultural dialogue, in the feeling of Bhabha, can only be possible
“when we are willing to treat our own national and regional “interests”
and identities as radically ‘incomplete.’”43
Again, we find ourselves confronted with the experience of the Own
under the sign of loss and lack. In a different way, Homi K. Bhabha
focuses on the problems of cultural, ethnic, and other minorities in the
context of a new concept of “cosmopolitism” which has – as far as I can
tell – rarely been consciously open to such problems without excluding
it openly. In fact, Kant explicitly included the weakest – although on the
level of states and nations, of course – in his conception of a
“Völkerbund” or Society of Nations. As a vision of a new order against
xenophobia and the persecution of minorities, cosmopolitism is therefore
integrated in an interculturally organized discourse – or, at least, in
a discourse organized by the “intercultural” terminology.
Not less important is Bhabha’s stressing of the radical “incompleteness”
of the Own, of our own interests and identities. This idea, I think,
39 ibid.
40 ibid.
41 Bhabha, Homi K.: House of World Cultures. Ms. 1999, p. 5.
42 ibid., p. 7.
43 ibid.
172 Northeastern Naturalist Special Issue 1
is inscribed in a long tradition leading back at least to the 18th century
and later elaborated by German romanticism.
There is perhaps no other form of intercultural dialogue that equals
the intensity of literary translation.44 In a famous and often debated
essay, one of the most inspiring cultural theorists (who has profoundly
marked – in spite of or because of his repeated “incontemporarity” – the
cultural theory of the 20th century) has translated the problem of
translationary activities in the metaphor of the vessel (Gefäß) of pure
and perfect language which has broken into different pieces. Walter
Benjamin’s essay about the task of the translator specifies:
Wie nämlich Scherben eines Gefäßes, um sich zusammenfügen zu
lassen, in den kleinsten Einzelheiten einander zu folgen, doch nicht so
zu gleichen haben, so muß, anstatt dem Sinn des Originals sich ähnlich
zu machen, die Übersetzung liebend vielmehr und bis ins Einzelne
hinein dessen Art des Meinens in der eigenen Sprache sich anbilden, um
so beide wie Scherben als Bruchstück eines Gefäßes, als Bruchstück
einer größeren Sprache erkennbar zu machen.45
The task of the translator, in relationship to the myth of Babel, is seen as
a kind of bricolage making a contribution to a lost unity, to a lost entity.
Translating is an activity against loss, split, and fragmentation. At the
same time, it sharpens the consciousness of the Own under the sign of
lack or loss. The painful insight into one’s own incompleteness becomes
the starting point and motivation for an activity of mediation between
languages and cultures. The understanding of a radical incompleteness
of one’s own language and one’s own culture is – in the sense of Walter
Benjamin and later Homi K. Bhabha – the root of intercultural dialogue.
Goethe is not unfamiliar with such conceptions. On January 31 1827,
he explains to Eckermann:
Aber freilich, wenn wir Deutschen nicht aus dem engen Kreise
unserer eigenen Umgebung hinausblicken, so kommen wir gar zu leicht
in diesen pedantischen Dünkel. Ich sehe mich daher gerne bei fremden
Nationen um und rate jedem, es auch seinerseits zu tun. Nationalliteratur
will jetzt nicht viel sagen, die Epoche der Weltliteratur ist an der Zeit,
und jeder muß jetzt dazu wirken, diese Epoche zu beschleunigen.46
The concept of “Weltliteratur,” created by Goethe himself and
shaped by him in quite different manners, is developed here in the
experience of the limitations of the Own and the consciousness of a
44 Cf. Ette, Ottmar: Mit Worten des Anderen. Die literarische Übersetzung als Herausforderung
der Literaturwissenschaft. In Armbruster, Claudius / Hopfe, Karin (Hg.): Horizont-
Verschiebungen. Interkulturelles Verstehen und Heterogenität in der Romania. Festschrift
für Karsten Garscha zum 60. Geburtstag. Tübingen: Gunter Narr Verlag 1998, pp. 13-33.
45 Benjamin, Walter: Die Aufgabe des Übersetzers. In (ders.): Gesammelte Schriften.
Herausgegeben von Tillman Rexroth. Bd. IV, 1. Frankfurt am Main: Suhrkamp 1972, p. 18.
46 Eckermann, Johann Peter: Gespräche mit Goethe, op.cit., p. 211.
2001 O. Ette 173
fragmentation in different national literatures. In analogy to world trade
(“Welthandel”) or world traffic (“Weltverkehr”), world literature is a
communication metaphor, a complex interconnectivity between the own
(the own writing, for example) and the other (the writing in other
languages, for example), a relationship that highlights the importance of
the task of the translator. In the context of our questions, it is decisive to
understand fragmentation as motor of an individual network as well as
collective acceleration of what Goethe calls the “epoch of world literature.”
We have already seen that this comprehension guided Humboldt’s
experience of Nature in his Cosmos as necessarily fragmented as long as
it is bound to the experience in only one region or climatic zone. The
allusion to Goethe in the quoted passage is highly significant, not only
for his aesthetic and philosophical guidelines, but also for his view and
interpretation of intercultural dialogue. The openness of relations in the
intercultural interplay of the most diverse literary texts (as explained by
Goethe’s reflection on January 31, 1827) does not presuppose a decentered
system of world literature. This explains why the quoted passage
continues with a highly significant precision:
Aber auch bei solcher Schätzung des Ausländischen dürfen wir
nicht bei etwas Besonderem haften bleiben und dieses für musterhaft
ansehen wollen. Wir müssen nicht denken, das Chinesische wäre es,
oder das Serbische, oder Calderon, oder die Nibelungen; sondern im
Bedürfnis von etwas Musterhaftem müssen wir immer zu den alten
Griechen zurückgehen, in deren Werken stets der schöne Mensch
dargestellt ist. Alles übrige müssen wir nur historisch betrachten und das
Gute, so weit es gehen will, uns daraus aneignen.47
The system of values that underlies the concept of world literature
(that seems globally conceived and open only at first glance) is oriented
towards the cultural development and the art of the ancient world – or
even more: a “Weimarian” interpretation of ancient Greece – thus creating
a coordinate system of hierarchical values. This coordinate system is
analogous to the cartographic nets European cartographers designed
following European aims and fixing meridians useful for European purposes.
We can find this kind of openness and limitation of the Goethean
concept of “world literature” in Humboldt’s conceptions as well, not only
in his own literary history of the study of Nature with – as we could say
with Kant – “cosmopolitan intention:” his “Geschichte der physischen
Weltanschauung” integrated in the second volume of his Cosmos.48 They
are omnipresent in all his works of scientific analysis and cultural philosophy.
In his introduction to Vues des Cordillères et Monuments des
47 ibid., pp. 211 s.
48 Humboldt, Alexander von: Kosmos, op.cit., vol. II, pp. 135-532.
174 Northeastern Naturalist Special Issue 1
Peuples Indigènes de l’Amérique, dated Paris in April 1813, he insists
upon the difference between the “aspect morne et sombre” of the mythologies,
cults, and monuments of Peruvians and Mexicans on the one
hand and, on the other, “les arts et les douces fictions des peuples de la
Grèce.”49 A few pages later, at the entrance of the main text, he unfolds a
kind of universal map of (ancient) world cultures:
Les recherches sur les monuments élevés par des nations à demibarbares,
ont encore un autre intérêt qu’on pourroit nommer
psychologique: elles offrent à nos yeux le tableau de la marche uniforme
et progressive de l’esprit humain. Les ouvrages des premiers habitants
du Mexique tiennent le milieu entre ceux des peuples scythes et les
monuments antiques de l’Indostan. Quel spectacle imposant nous offre
le génie de l’homme, parcourant l’espace qu’il y a depuis les tombeaux
de Tinian et les statues de l’île de Paques [sic!] jusqu’aux monumens du
temple mexicain de Milta [sic!]; et depuis les idoles informes que
renfermoit ce temple, jusqu’aux chefs-d’oeuvres du ciseau de Praxitèle
et de Lysippe!50
For Alexander von Humboldt, as for Goethe, the “génie de
l’homme” is seen from a bird’s-eye view or a cartographic perspective
on the development of mankind, and is undoubtedly centered by the
occidental genius with its cultural and anthropological conceptions inherited
from ancient Greece that dominate the panorama of different
cultures, forming the “world culture,” as we could say in analogy to the
concept of “world literature.” The meridian of this universal map of
world cultures to the study of which Humboldt has contributed so much,
was determined by the history of the Occident. The “cosmopolitan
intention” (“weltbürgerliche Absicht”) is (considering it from our actual
point of view) a clearly Eurocentric one, a form of (scientific) appropriation
of knowledge focussed on European necessities.
The “naturalness” and apparent “evidence” of a universalizing perspective
is, as far as I can see, one of the fundamental characteristics of
European cosmopolitism, even beyond the 18th and 19th century. In his
study of some of the major attempts to conceive a philosophical reason
that could be decontextualized as far as possible from regional conditions,
Heinz Krumpel not only refers to Hegel’s well-known statements
but also mentions more subtle intentions in 20th century (European)
philosophy to consider the undeniable variety of philosophical traditions
worldwide. Hegel’s or Heidegger’s conviction that philosophy can
only be thought and expressed in ancient Greek or in German51 and even
49 Humboldt, Alexander von: Vues des Cordillères et Monuments des Peuples Indigènes de
l’Amérique Nanterre: Editions Erasme 1989, p. XVI.
50 ibid., p. 2.
51 Krumpel, Heinz: Die deutsche Philosophie in Mexiko. Ein Beitrag zur interkulturellen
Verständigung seit Alexander von Humboldt. Frankfurt am Main - Berlin - Bern: Peter Lang
1999, p. 51.
2001 O. Ette 175
the argument of a unilateral universalization are closely linked to the
tradition of “Weltbürgertum” and “cosmopolitism.” A good example is
Edmund Husserl’s statement in Die Krisis:
Wir erspüren das gerade an unserem Europa. Es liegt darin etwas
Einzigartiges, das auch allen anderen Menschheitsgruppen an uns
empfindlich ist als etwas, das, abgesehen von allen Erwägungen der
Nützlichkeit, ein Motiv für sie wird, sich im ungebrochenen Willen zu
geistiger Selbsterhaltung doch immer zu europäisieren, während wir,
wenn wir uns recht verstehen, uns zum Beispiel nie indianisieren
werden.52
It is not surprising that Husserl detects in the “Europäisierung aller
fremden Menschheiten” the “reign of an absolute sense” (“Walten eines
absoluten Sinnes”), perceiving in it a definite breakthrough of a new
epoch of mankind, the “Durchbruch und Entwicklungsanfang einer
neuen Menschheitsepoche.”53 Once more, we see the centripetal force of
a “general history in cosmopolitan intention” as expressed in Goethe’s
definitions of world literature and in Humboldts’s reflections on the
expressions of world culture. As it was possible to write in 1978, that the
specificity of Europe is based upon the fact “daß der Mensch als Mensch
ein potentieller Europäer ist,”54 we may easily understand in what sense
the idea of cosmopolitism and “Weltbürgertum” can be transformed if
we don’t build it firmly on the ground of the experience of lack and
fragmentation of the Own, in spite of the ambivalence of these conceptions
in Kant, Goethe, Humboldt, or even Benjamin. But to give a
supplementary sense to Husserl’s own words, it has become sensible
and even evident to the non-European world – it is “allen anderen
Menschheitsgruppen an uns empfindlich” – how necessary it is to develop
today a new dimension of cosmopolitism founded upon the experience
of minorities (in the sense of Bhabha) and the “incompleteness”
(Benjamin) of particular cultures, languages, and forms of cultural expressions.
In spite of many ambivalences and even contradictions,
Alexander von Humboldt has contributed more than most of his contemporaries
to the development and unfolding of these conceptions in
theory and practice, with his writings and worldwide activities.
THE SCIENTIST AS “WELTBÜRGER,”
THE “WELTBÜRGER” AS SCIENTIST
In the context of an international symposion organized on the occasion
of the bicentenary of Humboldt’s voyage, at the House of World
52 zit. in ibid., p. 52.
53 Cited in ibid.
54 Walter Bröcker, cited in ibid.
176 Northeastern Naturalist Special Issue 1
Cultures at Berlin,55 Nicolaas Rupke raised the question whether the
widespread reactions to the Humboldt jubilee in Germany could be
linked with the fact that a “new” Germany, 54 years after the end of
World War II and 10 years after the so-called “reunification,” needed
new symbols and incarnations of cultural openness. Even if the experience
of organizing congresses and other activities to honour Humboldt’s
significance may have shown (to me as to others) that the willingness
and preparedness, especially of public institutions in Germany, to consider
a financial engagement were not so overwhelming as it may seem
– and even the organizers of this congress on Humboldt may share some
of these experiences – this question, nevertheless, seems to be of great
significance for our actual reception and attitude on behalf of this key
figure not only of German culture. In fact, the Prussian writer and
scientist is increasingly seen as cultural ambassador of a “better” Germany,
something perfectly legitimate that needs further reflection.
In the last chapter (with its sceptical title “Asche und Lorbeer oder
Was bleibt?”) of his recent biography, published in time for the
Humboldt jubilee, Otto Krätz asked:
Woher aber kommt dann die trotzdem nicht nachlassende
Faszination der Persönlichkeit Alexander von Humboldts?
Da ist einmal der Kosmopolit, der Weltbürger. Zwar war es in
Humboldts Jugendzeit nichts Besonderes, Weltbürger - damals
gleichbedeutend mit Europäer - zu sein; es entsprach den
Bildungstraditionen des damaligen Adels. Humboldt blieb es jedoch
auch - und zwar ganz bewußt -, als Europa im 19. Jahrhundert mehr und
mehr in einem aggressiven Nationalismus versank.56
At the end of this interesting biography which proposes some accents in
the Humboldt imagery but fails to make clear what constituted the
“revolutionary” and the “Weltbürger,” the first reason for the ongoing
fascination that is given to us is the general allusion to a cosmopolitism
that consciously ignored the growing nationalism in the 19th century,
reminding us of the fact that the numerous Nazi attempts to
instrumentalize the name and the prestige of Alexander von Humboldt
always failed in the long run. The complexity of “Weltbürgertum” and
“cosmopolitism,” however, is much greater than the inflationary use of
these labels tries to make us understand. It goes without saying that it
saves the trouble of a self-reflection on behalf of our own history and
situation in the context of the ongoing polylogue of world cultures.
Humboldt’s example is neither analyzed nor questioned, so that it reduces
the possibilities of understanding Humboldt’s thought as a valu-
55 The proceedings will soon be published in Spanish and German.
56 Krätz, Otto: Alexander von Humboldt. Wissenschaftler - Weltbürger - Revolutionär. Unter
Mitarbeit von Sabine Kinder und Helga Merlin. München: Callwey 1997, pp. 187 s.
2001 O. Ette 177
able contribution to intercultural (and transcultural) questions today.
Humboldt is transformed into the ideal of the open-minded European
without rethinking “Weltbürgertum” and “cosmopolitism” in late 18th
and early 19th century in the context of European expansion. As was the
case in the Federal and in the Democratic Republic of Germany after
World War II, Alexander von Humboldt is simply transformed into the
incarnation of a “better” Germany, readapting this role to the new
contexts of intensified globalization and adding some updated ecological
attributes.57 We should try to analyze and focus critically upon some
of these stereotypes in order to understand correctly Humboldt’s biographical,
scientific, and ideological evolution and career.
In the chapter dedicated to the scientific paradigms of Alexander von
Humboldt and the “Humboldtians” who followed his path, Susan Faye
Cannon, in her book on Science in Culture: the Early Victorian Period
(1978), has underlined the cosmopolitan character of the representatives
of the conception and praxis of what she called Humboldtian Science.58
Following Susan Cannon, this scientific paradigm was not based upon
the invention of some of its parts by Humboldt but rather “in elevating
the whole complex into the major concern of professional science for
some forty years or so.”59 Comments have been made about the fact that
Cannon poorly developed her definition of “Humboldtian Science.” In a
contribution to the already mentioned Humboldt symposium in Berlin, I
have tried to redefine and describe the development of “Humboldtian
Science” as transdisciplinary and intercultural at the same time.60
Humboldt’s scientific conception is intercultural and not transcultural
because it starts consciously from a European perspective. This point of
view is evident from the very beginning of Humboldt’s Personal Narrative
and is repeated, among other ways, by the appearance of the figure
of a lonely (European) traveller. Humboldt’s aim was not a transcultural
perspective oscillating between different cultural views and integrating
insights proposed by different cultural positions, but an intercultural
perspective based upon a consciousness of his own cultural traditions
and even of their dominance. Nevertheless, the consciously chosen
European perspective was built on the experience of the Own as fragment,
in Walter Benjamin’s sense as a broken piece of a perfect vessel.
57 During the preparation of a projected poster exhibition directed by the German Institut für
Auslandsbeziehungen and the Goethe-Institut, the author of this text has been repeatedly
required to present Alexander von Humboldt as a defender of human rights, promoter of an
intercultural dialogue, of a holistic Weltanschauung and an ecological point of view. Critical
reflections on some of these topics (and stereotypes) were not required.
58 Cannon, Susan Faye: Science in Culture: The Early Victorian Period. New York: Dawson
and Science History Publications 1978, p. 105: “They are eagerly participating in the latest
wave of international scientific activity: they are being cosmopolitan.”
59 ibid., p. 77.
60 Cf. Ette, Ottmar: Eine “Gemütsverfassung moralischer Unruhe.” Humboldtian Writing:
Alexander von Humboldt und das Schreiben in der Moderne (in print).
178 Northeastern Naturalist Special Issue 1
The experience of the whole as a completeness appeared to him as
possible only through long series of translations and the knowledge of
other cultures by continuous (hermeneutic) movements.
At the same time, Humboldt’s scientific conceptions are
transdisciplinary and not interdisciplinary because – in opposition to an
interdisciplinary approach – Humboldt does not define his knowledge
and his scientific practice from a single disciplinary point (i.e., disciplines
like botany or geognosy, mathematics, linguistics, or historiography)
from which he would try to enter the dialogue with other scientific
specialities or “disciplined” zones of scientific knowledge. Alexander
von Humboldt has always tried to “be at home” – as Goethe would put it
– in different disciplines and, what is more, to move continously between
the different disciplines. Exclusive specialization would have
meant for him a significant fragmentation of knowledge, allowing him
only the study of one or two of the broken pieces. Humboldt wanted the
vessel as a whole.
Cannon’s mention of the “cosmopolitan” character of Humboldtian
Science could be described as the construction of a network between the
different sciences and the different scientists. The spinning of this kind
of World Wide Web could best be defined as a transdisciplinary and
intercultural activity. His network of worldwide correspondents allowed
him to accumulate an immense and specialized knowledge that he was
able to present in all its complexity through transparent language in his
characteristic écriture, a highly elaborated technique we could call
Humboldtian writing.
The continous evolution of his transdisciplinary approach can be
observed in his early letters, his Jugendbriefe that can be read as
éducation scientifique. On November 28, 1789, Humboldt tells Paul
Usteri that mathematics “have been from the beginning my main occupation”
so that the Swiss editor of the prestigious Magazin für die
Botanik at Zürich should not be surprised “wenn meine Arbeiten den
Arbeiten eines Fremdlings in der Wissenschaft gleichen.”61 Nevertheless,
Humboldt sent some of his studies on botanic problems to Usteri,
who published the writings of this so-called “stranger to science.”
Obviously, there is a lot of coquettishness in the attitude of the twentyyear-
old student at the University of Göttingen, in spite of the fact that
Humboldt, in the year of the French Revolution, was already going to
prepare perhaps not a revolutionary but nevertheless inestimable scientific
conception and practice. More than a stranger who is “nowhere at
home” – in the sense of one of the early definitions of “cosmopolite” or
“Weltbürger” – Alexander von Humboldt was a nomad of science, a
traveller who connected the most diverse regions and cultures as well as
61 Humboldt, Alexander von: Jugendbriefe, op.cit., p. 74.
2001 O. Ette 179
the most different sciences. He was always fascinated by approaches
trying to create complex combinations of different kinds of specialized
knowledge. In the same letter to Usteri, he wrote:
es ist doch gewiß eine glückliche Idee, die Mineralogie mit der
Botanik zu verbinden, und den Wohnort der Gewächse aufmerksam zu
beobachten. Wer hat L[ichen] calcareus wohl je auf Thonschiefer,
Cl[avaria] militaris anders als auf einer Raupenpuppe, Lycop[erdon]
equinum Willd. anders als auf Pferdehuf gefunden? Wie viel wichtiges
folgt hieraus für den Einfluß des Bodens auf die Natur oder das Ansehen
des Gewächses?62
With an impressive perseverance and even a certain dash of obstinacy,
Alexander von Humboldt has tried to develop this scientific program
during more than seven decades until his last volume of Cosmos,
until his death. Even before his departure to the tropics, his letters insist
upon his project “to do something excellent”; he always tried to enlarge
his network of correspondents, including even scientists he personally
disliked, giving this advice to his good friend Freiesleben: “Il faut
prendre le diable par la queue.”63 He continued internationalizing his
scientific network, thereby becoming a scientific cosmopolitan (or cosmopolitan
scientist) familiar with different national scientific systems
and able to intervene in the filling of professional posts by manipulating
the strings he had carefully woven. It was his incredible capacity for
international communication (a heritage of the international République
des Lettres in 18th century Europe) and much less the fact that the
natural sciences needed data from all over the world – as the voyages of
discovery or the Spanish expeditions in the Virreinatos in America may
show – that made him (even in his small apartment in Potsdam Palace)
one of the most influential cosmopolitans of science. We could never
imagine Humboldt’s conception of science (or “Humboldtian science”)
without his cosmopolitism, his “Weltbürgertum.”
COSMOPOLITICS AND LOVE
The creation of international and intercontinental relations has always
been a favorite figure in the conception of “Humboldtian science”
and even more in what we could designate as Humboldtian
cosmopolitics. His cosmopolitics were not limited to a mere politics of
science, often signifying material and intellectual sponsorship; it also
included a continuous activity as counsellor regarding the exploitation
of mineral resources in Mexico or the realization of one of his favorite
projects, an intercontinental channel in Central America. During his
62 ibid.
63 ibid., p. 221.
180 Northeastern Naturalist Special Issue 1
life, his aims always joined the project of modernity (as defined by
Jürgen Habermas). The idea of exchange and interchange, for
Humboldt, was always connected with that of mutual interdependence
and completion, of common progress and welfare, the creation of comparable
existential conditions on our planet. The improving of material
and intellectual infrastructure was a key to global thinking aware of its
potential (but perhaps not its consequences) for world trade and world
traffic, as well as for a future world culture and world politics. The
multilingualism of his writing and thinking is omnipresent in his American
diaries and in his letters and publications in different languages. We
can still feel the lack of detailed studies concerning the intense relationship
between his French and German books: for example, between his
Ansichten der Natur and his Tableaux de la Nature. These studies could
perhaps make us understand why Humboldt sometimes gave an extreme
importance to his own (and other) translations, and sometimes not at all.
His multilinguism is impressive even today64 although it should not be
over-estimated concerning his active linguistic competence. It proves
his life-long intention to find new ways through a recently globalized
Babel and to make contacts not only with languages but much more with
cultures and human beings. His linguistic competence gives us a testimony
of his global citizenship. As in other parts of human culture,
Humboldt was always fascinated by the interplay of identities and
differences in and between the languages of the world.
Humboldt’s cosmopolitics are a European politics in global perspective,
in Voltaire’s sense based upon the firm hope that worldwide
relations, in the long run, will have positive consequences not only for
the Europeans but for mankind as a whole. We should not forget that this
citoyen de l’univers had his own views (different from Kant’s conceptions)
on the “Idea of a general history in cosmopolitan intention” that
he pursued with perseverance. His universal history where he was an
infatigable traveller was not based upon the foundation of national or
supra-national institutions. It is embedded in Nature, in a cosmic (and
not simply geographic) order without de-historizing the processes of
Weltgeschichte. This order forms the constantly widened foundation for
Humboldt’s constantly growing project of a modernity where he did not
overlook the importance of national structures. This project is manifest
in his vision of Nature and its technical domination by and for mankind
as well as in the horizon of individual and collective identity, already
present in his Jugendbriefe and his American diaries; Humboldt saw
this question from the background of a conflictive and even failed
nation-building process that led him to a perspicacious analysis of
64 For a detailed study cf. Biermann, Kurt-R. / Schwarz, Ingo: Der polyglotte Alexander von
Humboldt. In: Alexander von Humboldt Magazin (Bonn) 69 (1997), pp. 39-44.
2001 O. Ette 181
economic, social, ethnic and cultural heterogeneity of the proto-national
regions of the Spanish colonies in America. The nestling of social
phenomena in the more fundamental phenomena of Nature allowed him
– during the collapse of the Prussian state – to write a preface to the first
edition of his Ansichten der Natur where the study of Nature was not a
mere evasion but a more elevated activity finding its expression in a
final quotation of Schiller’s Die Braut von Messina.65 In the face of wars
and destructions caused by national powers, Nature appears as the reign
of true freedom where the human being (“der denkende Mensch”) can
find his way back to a secularized cosmic order. Without forgetting
national conflicts and developments, Humboldt was mainly interested in
the study and presentation of worldwide phenomena and relations that
must have surprised his readership when he uncovered – with a gesture
of social criticism and a sceptical accent to his view of progress – the
strangeness of the Own. Right in the middle of his critical remarks on
the situation of the indigenous population and peasantry in later Mexico,
he wrote in his Essai politique sur le royaume de la Nouvelle-Espagne:
Un vrai perfectionnement des institutions sociales dépend sans
doute des lumières et du développement intellectuel; mais
l’enchaînement des ressorts qui meuvent un état est tel que, dans une
partie de la nation, ce développement peut faire des progrès très
marquants, sans que la situation des dernières classes en devienne plus
heureuse. Presque tout le nord de l’Europe nous confirme cette triste
expérience: il y existe des pays dans lesquels, malgré la civilisation
vantée des hautes classes de la société, le cultivateur vit encore
aujourd’hui dans le même avilissement sous lequel il gémissoit trois ou
quatre siècles plus tôt. Nous trouverions peut-être le sort des Indiens
plus heureux, si nous les comparions à celui des paysans de la
Courlande, de la Russie et d’une grande partie de l’Allemagne
septentrionale.66
In her analysis of the relationship between the strange and the Own
and, even more, of the strange in the Own, Julia Kristeva, the Parisbased
literary critic and cultural critic born in Bulgaria, proposed a
formula that looks simple only at first glance: “Soyons de nulle part,
65 Cf. the last paragraph of his preface: “Ueberall habe ich auf den ewigen Einfluss hingewiesen,
welche die physische Natur auf die moralische Stimmung der Menschheit und auf ihre
Schicksale ausübt. Bedrängten Gemüthern sind diese Blätter vorzugsweise gewidmet. “Wer
sich herausgerettet aus der stürmischen Lebenswelle,” folgt mir gern in das Dickigt der
Wälder, durch die unabsehbare Steppe und auf den hohen Rücken der Andeskette. Zu ihm
spricht der weltrichtende Chor:
Auf den Bergen ist Freyheit! Der Hauch der Grüfte
Steigt nicht hinauf in die reinen Lüfte,
Die Welt ist vollkommen überall
Wo der Mensch nicht hinkommt mit seiner Qual.”
Humboldt, Alexander von: Ansichten der Natur, op.cit., pp. VII s.
66 Humboldt, Alexander von: Essai politique sur le royaume de la Nouvelle-Espagne. Bd. I.
Paris: Chez F. Schoell 1811, p. 421.
182 Northeastern Naturalist Special Issue 1
donc, mais sans oublier que nous sommes quelque part ...”67
Humboldt’s cosmopolitics always tried to mediate scientifically and
socially the interplay of differences and identities, between the same
and the other, the strange and the Own without ever forgetting its own
place. In the aporetical dimension of his enterprise and, even more, the
limitations by the contemporary contexts, it would be possible, of
course, to speak of a failure of his cosmopolitan project of modernity.
The price Alexander von Humboldt – a prominent figure at the Prussian
Court and cultivating his “inner world” at the same time – had to pay for
his cosmopolitan intentions was high. It consisted, for example, in the
paradox that one of the most prestigious and internationally admired
scientists, in intense communication with the whole world, was in
Prussia and Germany a man who, in more than one sense, was a lonely
and increasingly isolated figure. The student at Frankfurt on Oder (“ein
trauriger Ort”) who had told his friends in Berlin that “a little bit of
philosophy makes us understand that the human being is made for every
part of the world, even for the frosty banks of the river Oder,”68 the
young man who later, like no other German, became the protagonist of
intense material and intellectual travels, wrote to his former teacher,
Joachim Heinrich Campe, on May 17, 1792, explaining that he had
created his own “interior world” (“innere Welt”) where “one can live an
active and happy life.”69 This interior world whose creation would have
been impossible without Humboldt’s passionate disciplinary actions
upon himself, was the conditio sine qua non for his projection of the
exterior world. It may not have been pure chance that made him write, in
the same letter, the formula he always dedicated to his best and intimate
friends, reminding them of the “happiest hours” spent together, adapting
it now to another object the lonely “Weltbürger” never stopped loving:
Das Studium der Natur füllt meine ganze Muße aus, es gewährt ein
so reines Vergnügen, dem ich kein anderes gleichzuschäzen weis, an das
sich jedes moralische Gefühl ankettet und das mir die glücklichsten
Stunden meines Lebens geschenkt hat.70
67 Kristeva, Julia: Etrangers à nous-mêmes, op.cit., p. 171.
68 Humboldt, Alexander von: Jugendbriefe, op.cit., p. 4.
69 ibid., p. 188.
70 ibid.