the first German translation of Anderson was published in 1741 15. Still, there is no evidence of any involvement of organised freemasonry( although there is evidence of the involvement of single freemasons, especially in the French Encyclopédie) in the
encyclopaedic projects of the 18 th century. The question remains why Ramsay mentioned it.
Ramsay’ s ideas on world citizenship might be interpreted as the following: in his view, the concord between human beings is rooted in the natural state of man. When political leadership interfered in this state of nature by means of aggressive and coercive expansion, the true unanimity between humans was lost. There is also an idea of an allembracing morality that can be experienced by everybody. Freemasonry aims at a revival of the true state of nature and works with the same ambitions as its historical ancestors, the Crusaders, to create a new people who embrace a universal solidarity. The roots of this universal solidarity are not only found in a common spiritual / mythical past, but also in the intellectual challenges of the future: to collect, augment and disseminate knowledge for the benefit of mankind as a whole. In the definitions established by Pauline Kleingeld, Ramsay’ s oration unites several different varieties of cosmopolitanism 16. Without doubt, we find in it the conviction“ that all human beings are members of a single moral community and that they have moral obligations to all other human beings regardless of their nationality, language, religions, customs etc.”( moral cosmopolitanism) 17. When it comes to ideas of a world state, Ramsay does not go so far as to advocate a certain model, although he talks about the whole world as a“ vast republic”( not a kingdom – perhaps he had the educated“ Republique des Lettres” in mind). However, it is clear that in his view, states using military power to suppress others are“ failed states”. They do not represent the true natural state of mankind. The universal level of a world state is described as a“ spiritual nation” only, with no political obligations. In this sense, Ramsay is perhaps already very close to romantic cosmopolitanism as represented by Novalis. Novalis, Prussian statesman and freemason Friedrich von Hardenberg( 1772-1801) gave a talk in 1799 to a Romantic circle of friends in Jena that posthumously received the title“ Christianity or Europe”, treated extensively below 18. Here he also stresses philanthropy, moral bonds, a shared faith, and a“ general love of mankind”. Romantic cosmopolitanism is fulfilled within the fraternity. Even more striking are the parallels between Ramsay and Novalis: both refer back to the European Middle Ages as a golden age. Novalis emphasises, however, the unity between the political ruler and religion within Europe. Ramsay makes a link with the Crusades, where
15
Zedlers Universallexicon […], vol. 19, Leipzig 1739, column 2207-2209.
16
Pauline Kleingeld,“ Six Varieties of Cosmopolitanism in Late Eighteenth-Century Germany”, Journal of the History of Ideas, 1999, pp. 505 – 524, where she makes the distinction between moral, political and legal reform and cultural, economic and romantic cosmopolitanism
17
Ibid., p. 507.
18
For a good account of Novalis and his talk on Europe see Philipp W. Hildmann:“ Von Novalis für Europa lernen?” in Stimmen der Zeit 5( 2006), p. 334-343. An extended version is also available at goethezeitportal. de / db / wiss / novalis / christenheit _ hildmann. pdf( accessed 2008-04-10).
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