For the Danish painter, see Adam August Müller

Adam Müller
Adam Müller in his youth
Born	Adam Heinrich Müller (1779-06-30)30 June 1779 Berlin, Brandenburg
Died	17 January 1829(1829-01-17) (aged 49) Vienna, Austria
Occupation	critic, theorist, economist
Genres	Economic Romanticism Counter-Enlightenment
Notable work(s)	Elemente der Staatskunst
Influenced Othmar Spann

Adam Heinrich Müller (30 June 1779 – 17 January 1829) was a German publicist, literary critic, political economist, theorist of the state and forerunner of economic romanticism.

Biography[link]

Early life[link]

Müller was born in Berlin. It was intended that he should study Protestant theology, but from 1798 he devoted himself in Göttingen to the study of law, philosophy, and natural science. He was a student of Gustav Hugo. Returning to Berlin, he was persuaded by his friend Friedrich Gentz to take up political science. He had early formed a close intimacy with Gentz, his elder by 15 years; and this connection exercised an important influence both on his material circumstances and his mental development in after life. The two men differed widely in character and in their fundamental principles, but agreed, at least in their later period, in their practical political aims, and the friendship was only terminated by death.

Müller worked for some time as referendary in the Kurmärkische Kammer in Berlin. Müller's relations with the Junker party and his co-operation with them in their opposition to Hardenberg's reforms made any public employment in Prussia impossible for him. He travelled in Sweden and Denmark, spent about two years in Poland, and then went to Vienna, where he was converted to the Catholic faith on 30 April 1805. Through Gentz he became acquainted with Metternich, to whom he was useful in the preparation of state papers.

Career[link]

From 1806 to 1809, he lived at Dresden occupied in the political education of Prince Bernhard of Saxe-Weimar and lecturer on German literature, dramatic art, and political science. In 1808 he edited with Heinrich von Kleist the periodical Phoebus. In 1809, he returned to Berlin, and in 1811 to Vienna, where he lived in the house of Archduke Maximilian of Austria–Este and became the friend of Clemens Maria Hofbauer.

In 1813, he entered the Austrian service, and was appointed imperial commissioner and major of the rifle corps in Tyrol. He took part in the wars for liberty, and later on, as counsellor of the government, in the reorganization of the country. In 1815 he was called to Vienna, and went to Paris with the imperial staff.

On the conclusion of peace, he became Austrian consul-general for Saxony at Leipzig, and agent for Anhalt and Schwarzburg. He edited here the periodicals Deutscher Staatsanzeiger (1816–1818) and Unparteiischer Literatur- und Kirchenkorrespondent. He attended the ministerial conferences at Carlsbad and Vienna (1819–1820), where, being one of the principal literary instruments of the reaction, he took part in framing the Carlsbad resolutions. In 1826, at the instance of Prince von Metternich, he was ennobled as Ritter von Nittersdorf, was recalled to Vienna (1827), appointed imperial counsellor, and employed in the service of the chancellery. He died in Vienna in 1829, aged 49.

Positions and theories[link]

Adam Heinrich Müller c. 1810

Müller was distinguished as a writer not only on politics and economics, but on literature and aesthetics. His chief work is the Elemente der Staatskunst (Elements of Statecraft), originating in lectures delivered before Prince Bernhard of Saxe-Weimar and an assembly of politicians and diplomats at Dresden in the winter, 1808-09. It treats in six books of the state, of right, of the spirit of legislation in antiquity and in the Middle Ages, of money and national wealth, of the economical factors of the state and trade, of the relation between the state and religion. Müller endeavoured to comprehend the connexion between political and social science, and, while using the historical method, to base them upon philosophy and religion. (Cf. the preface to the first volume of the Elemente, where he treats exhaustively the differences between his work and Montesquieu's De l'esprit des lois; cf. also the sixth book of this work, and the above-mentioned work of 1820.) With Edmund Burke, Friedrich von Gentz, Joseph de Maistre, and Karl Ludwig von Haller, he must be reckoned among the chief opponents of revolutionary ideas in politics.

In his work, Von der Notwendigkeit einer theologischen Grundlage der gesamten Staatswissenschaften (On the necessity of a comprehensive theological foundation for political science, 1820), Müller rejects, like Haller (Restauration der Staatswissenschaften, 1816), the distinction between constitutional and civil law (common law), which rests entirely on the idea of the state's omnipotence. His ideal is medieval feudalism, on which the reorganization of modern political institutions should be modelled.

Romanticist[link]

In the field of literature and aesthetics, Müller belongs to the Romantic school. He is a Romanticist even in his specialty, politics and political economy. As Eichendorff says in his Geschichte der poetischen Literatur Deutschlands (new ed., by W. Kosch, Kempten, 1906, p. 352), Müller "mapped out a domain of his own, the application of Romanticism to the social and political conditions of life." Müller himself declares: "The reconciliation of science and art and of their noblest ideas with serious political life was the purpose of my larger works" (Vermischte Schriften, I, p. iii).

Economics[link]

His position in political economy is defined by his strong opposition to Adam Smith's system of materialistic-liberal (so-called classical) political economy, or the so-called industry system. He censures Smith as presenting a one-sidedly material and individualistic conception of society, and as being too exclusively English in his views. Müller is thus also an adversary of free trade. In contrast with the economical individualism of Adam Smith, he emphasizes the ethical element in national economy, the duty of the state toward the individual, and the religious basis which is also necessary in this field. Müller's importance in the history of political economy is acknowledged even by the opponents of his religious and political point of view. His reaction against Adam Smith, says Roscher (Geschichte der National-Ökonomik, p. 763), "is not blind or hostile, but is important, and often truly helpful." Some of his ideas, freed from much of their alloy, are reproduced in the writings of the historical school of German economists.

The reactionary and feudalistic thought in Müller's writings, which agreed so little with the spirit of the times, prevented his political ideas from exerting a more notable and lasting influence on his age, while their religious character prevented them from being justly appreciated. However, Müller's teachings had long-term effects in that they were taken up again by 20th century theorists of corporatism and the corporate state, for example Othmar Spann (Der wahre Staat. Vorlesungen über Abbruch und Neubau der Gesellschaft, Vienna, 1921).

Writings[link]

Müller was a man of great and versatile talents, an excellent orator, and a suggestive writer. Several of his works were based upon his own lectures; the most important (besides the above-mentioned periodicals) are:

• Die Lehre vom Gegensatz (Berlin, 1804)
• Vorlesungen über die deutsche Wissenschaft und Literatur (Dresden, 1806, 2nd ed., 1807)
• Von der Idee der Schönheit (lectures; Berlin, 1809)
• Die Elemente der Staatskunst (lectures; 3 parts, Berlin, 1809)
• Über König Friedrich II. und die Natur, Würde und Bestimmung der preußischen Monarchie (lectures; Berlin, 1810)
• Die Theorie der Staatshaushaltung und ihre Forschritte in Deutschland und England seit Adam Smith (2 vols., Vienna, 1812)
• Vermischte Schriften über Staat, Philosophie und Kunst (2 vols., Vienna, 1812; 2nd ed., 1817)
• Versuch einer neuen Theorie des Geldes, mit besonderer Rücksicht auf Großbritannien (Leipzig, 1816)
• Zwölf Reden über die Beredsamkeit und deren Verfall in Deutschland (Leipzig, 1817)
• Die Fortschritte der nationalökonomischen Wissenschaft in England (Leipzig, 1817)
• Von der Notwendigkeit einer theologischen Grundlage der gesamten Staatswissenschaften und der Staatswirtschaft insbesondere (Leipzig, 1820; new ed., Vienna, 1898)
• Die Gewerbe-Polizei in Beziehung auf den Landbau (Leipzig, 1824)
• Vorschlag zu einem historischen Ferien-Cursus (Vienna, 1829)

A critical pamphlet, which was written in 1817 on the occasion of the Protestant jubilee of the Reformation and entitled, Etwas, das Goethe gesagt hat. Beleuchtet von Adam Müller. Leipzig, den 31 Oktober 1817, was printed but not published (reprinted in Vienna, 1910). Nevertheless, Traugott Krug's reply, entitled Etwas, das Herr Adam Müller gesagt hat über etwas, das Goethe gesagt hat, und noch etwas, das Luther gesagt hat (Leipzig, 1817), appeared in two editions.

References[link]

•  This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Adam Heinrich Müller". Catholic Encyclopedia. Robert Appleton Company. 
•  This article incorporates text from a publication now in the public domain: "Müller, Adam Heinrich". Encyclopedia Americana. 1920.  This work in turn cites:
  • Ernst Mischler (1885) (in German). "Müller, Adam Heinrich". In Allgemeine Deutsche Biographie (ADB). 22. Leipzig: Duncker & Humblot. pp. 501–511.

External links[link]

• Correspondence between Müller and Gentz 1807/08

Adam
Michelangelo's The Creation of Adam, a fresco on the ceiling of the Sistine Chapel. Adam is the figure on the left, and God the figure on the right.

Adam (Hebrew: אָדָם‎, Arabic: آدم‎, Syriac: ܐܵܕ݂ܵܡ) is a figure in the Book of Genesis, the Qur'an and the Kitáb-i-Íqán. According to the creation myth^[1] of Abrahamic religions, he is the first human. In the Genesis creation narratives, he was created by Yahweh-Elohim ("Yahweh-God", the god of Israel), though the term "adam" can refer to both the first individual person, as well as to the general creation of humankind. Christian churches differ on how they view Adam's subsequent behavior (often called the Fall of man), and to the consequences that those actions had on the rest of humanity. Christian and Jewish teachings sometimes hold Adam and Eve (the first woman) to a different level of responsibility for the Fall, though Islamic teaching holds both equally responsible. In addition, Islam holds that Adam was eventually forgiven, while Christianity holds that redemption occurred only later through the sacrifice of God's son, Jesus Christ. Bahá'í Faith, Islam and some Christian denominations consider Adam to be the first Prophet.

Etymology[link]

"Adam" (Hebrew אָדָם comes from the trilateral root אָדַם ( 'ADM ), meaning "red", "fair", "handsome".^[2] In the Book of Genesis, Adam occurs as a proper name in chapters 2-5. As a masculine noun, 'adam ^[3] means "man", "mankind" usually in a collective context as in humankind,^[2] and may also refer to the individual human.^[4] The noun 'adam is also the masculine form of the word adamah which means "ground" or "earth". It is related to the words: adom (red), admoni (ruddy), and dam (blood).^[5]

Genesis narrative[link]

In the first five chapters of Genesis the word אָדָם ( 'adam ) is used in all of its senses: collectively ("mankind"),^[1:27] individually (a "man"),^[2:7] gender nonspecific, ("man and woman")^[5:1,2] and male.^[2:23-24][6]

In Genesis 1:27 "adam" is used in the collective sense, whereby not only the individual Adam, but all humans, are created on the sixth day. The interplay between the individual "Adam" and the collective “humankind” is a main literary component to the events that occur in the Garden of Eden, the ambiguous meanings embedded throughout the moral, sexual, and spiritual terms of the narrative reflecting the complexity of the human condition.^[7] Genesis 2:7 is the first verse where "Adam" takes on the sense of an individual man (the first man): the context of sex and gender, prior to these verses, is absent. The gender distinction of "adam" is then reiterated in Genesis 5:1-2 by defining "male and female".^[8]

A recurring literary motif that occurs in Gen. 1-8, is the bond between Adam and the earth ("adamah"). Adam is made from the earth, and it is from this "adamah" that Adam gets his name. God's cursing of Adam also results in the earth being cursed,^[3:17] and Adam returns to the earth from which he was taken.^[3:19] This “earthly” aspect is a component of Adam’s identity, and Adam’s curse of estrangement from the earth seems to render humankind’s divided identity of being earthly yet separated from nature.^[8:21][9]

Creation[link]

And Elohim Created Adam
William Blake.

According to Genesis 1, God (Elohim) created human beings. "Male and female created He them; and blessed them, and called their name Adam..." (Genesis 5:2). Here "Adam" is a general term for "mankind" and refers to the whole of humankind. God blesses "mankind" to "be fruitful and multiply" and ordains that they should have "dominion" (but the exact meaning of the Hebrew is uncertain and disputed) "over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth" (Genesis 1.26-27).

In Genesis 2 God forms "Adam" (this time meaning a single male human) out of "the dust of the ground" and then "breathed into his nostrils the breath of life", causing him to "become a living soul" (Genesis 2:7). God then placed Adam in the Garden of Eden, giving him the commandment that "Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Genesis 2:16-17).

God then noted that "It is not good that the man should be alone" (Genesis 2:18). He then brought every "beast of the field and every fowl of the air" (Genesis 2:19) before Adam and had Adam name all the animals. However, among all the animals, there was not found "a helper suitable for" Adam (Genesis 2:20), so God caused "a deep sleep to fall upon Adam" and took one of his ribs, and from that rib, formed a woman (Genesis 2:21-22), subsequently named Eve.

Fall of Man[link]

Adam and Eve were subsequently expelled from the Garden of Eden, were ceremonially separated from God, and lost their innocence after they broke God's law about not eating of the fruit of the tree of the knowledge of good and evil. This occurred after the serpent (understood to be Satan in many Christian traditions) told Eve that eating of the tree would result not in death, but in Adam and Eve's eyes being opened, resulting in their being "as gods, knowing good and evil" (Gen. 3.4-5). Convinced by the serpent's argument, Eve eats of the tree and has Adam do likewise (Gen. 3.6).

As a result, both immediately become aware of the fact that they are naked, and thus cover themselves with garments made of fig leaves (Gen. 3.7). Then, finding God walking in the Garden of Eden, Adam and Eve hide themselves from God's presence (Gen. 3.8). God calls to Adam "Where art thou?" (Gen. 3.9, KJV) and Adam responds "I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself" (Gen. 3.10, KJV). When God then asks Adam if he had eaten of the tree of the knowledge of good and evil, Adam responds that his wife had told him to (Gen. 3.11-12).

As a result of their breaking God's law, the couple were removed from the garden (Gen. 3.23) (the Fall of Man according to Christian doctrine) and both receive a curse. Adam's curse is contained in Gen. 3.17-19: "Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return" (KJV).

Post-expulsion[link]

After his expulsion from Eden, Adam was forced to work hard for his food for the first time. According to the Book of Genesis, he had three male children with Eve named Cain, Abel, and Seth. The Book of Jubilees, a second century BC text which is not considered canonical by most Abrahamic faiths, states that Adam also had two daughters, Azura and Awan, who married Seth and Cain, respectively, in incestuous unions.

According to the Genealogies of Genesis, Adam died at the age of 930. With such numbers, calculations such as those of Archbishop Ussher would suggest that Adam would have died only about 127 years before the birth of Noah, nine generations after Adam. In other words, Adam's lifespan would have overlapped that of Lamech (father of Noah), at least fifty years. Ussher and a group of theologians and scholars in 1630 performed calculations and created a study that reported the creation of Adam on October 23, 4004 BC at 9:00 am and lived until 3074 BC. There was controversy over the fact that Ussher believed the whole creation process occurred on that day.

Religious views[link]

Jewish traditions[link]

In rabbinic writings and the Dead Sea Scrolls, Adam is a perfect human before his exile from Eden, but is diminished in stature when exiled.^[9] A traditional Jewish belief is that after Adam died, he was buried in the Cave of Machpelah in Hebron. The Book of Joshua mentions a "City of Adam" at the time that the Israelites crossed the Jordan River on entering Canaan, but doesn't suggest any relationship between this city and the "first man" of Genesis.

According to some Jewish mystical traditions, the original glory of Adam can be regained through mystical contemplation of God.^[9]

In Jewish folklore, Lilith is the name of Adam's first wife, who was created at the same time and from the same earth as Adam. She left Adam after she refused to become subservient to Adam and then would not return to the Garden of Eden after she mated with archangel Samael.^[10] Her story was greatly developed, during the Middle Ages, in the tradition of Aggadic midrashim, the Zohar and Jewish mysticism.^[11] The resulting Lilith legend is still commonly used as source material in modern culture, literature, occultism, fantasy and horror.

Christian traditions[link]

Early Christian views[link]

In Augustine’s reinterpretation of Pauline theology, Adam’s sin is transmitted by sexual relations (specifically by semen) to each descending generation. This contrasts with Christ who was conceived without sin by immaculate conception.^[9]

Jehovah's Witnesses[link]

Jehovah's Witnesses view Adam and Eve as the ones who brought sin, and thus death, into the world by committing the original sin, by disobeying Jehovah's clear command not to eat of the fruit of knowledge of good and evil.

Eve's sin is counted as deliberate disobedience, as she did know that Jehovah had commanded them not to eat, but she is held to have been deceived by the Serpent. (She was deceived only about the effect of their disobedience, not about the will of God on the matter.) Adam's sin is considered even more reproachable, as he had not been deceived. Rather, when confronted with his sin, he attempted to blame both his wife Eve, and Jehovah himself. Genesis 3:12 NWT - "The woman who you gave to be with me, she gave me fruit from the tree and so I ate.".^[12] By his sin, he forfeited human perfection and was therefore unable to pass it on to his offspring.

Latter Day Saints[link]

The Latter Day Saint movement holds that Adam and Michael the archangel are the same individual.^[13] Michael the archangel fought against and cast out Lucifer (who became Satan) and his followers at the conclusion of the War of Heaven during the pre-mortal existence (see Book of Revelation 12:7-9). Michael was born into this mortal existence as the man "Adam, the father of all, the prince of all, the Ancient of Days" (see Doctrine and Covenants 27:11 and 107:54). Mormons also consider Adam to be the first among all the prophets on earth. Brigham Young and other early leaders spoke favorably about the Adam–God theory, the idea that Adam and God the Father were the same person, but it did not become church doctrine and has since been repudiated by the church.

The Latter Day Saints hold the belief that the "Fall" was not a tragedy, but a necessary part of God's plan. They believe that Adam and Eve had to partake of the forbidden fruit in order to fulfill God's will, and that it is good that they did so.^[14]

Seventh-day Adventists[link]

Seventh-day Adventist believe that the importance of the literal creation time-line is pivotal to the story of humanity, their relationship to God, and the plan of salvation and atonement for Adam and Eve’s transgression (fall), by which all their descendants are under subjugation. The Bible states, “Since by man (Adam) came death, by man (Jesus the Christ) came also the resurrection... (I Cor. 15:21).” To disavow a literal creation and our first parents (Adam and Eve) nearly 6,000 years ago negates a fundamental, orthodox doctrine and the supremacy of the Holy Bible that the sovereign, triune God --“Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth,” (Genesis 1:26 NASB)—according to His own purpose and counsel and for His own glory, created humanity in the Biblical/Torah account.^[15]

Islamic view[link]

In Islam, Adam (Adem; Arabic: آدم) is believed to have been the first human being and the first prophet. Adam's role as the father of the human race is looked upon by Muslims with reverence, who also venerate his wife, Eve, as the "mother of mankind".^[16] Muslims see Adam as the first Muslim, as the Qur'an promulgates that all the prophets preached the same faith of submission to God.^[17] According to Hadith, Abu Huraira reports Muhammad as having said, "God created Adam, making him 60 cubits tall" and, "Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam's creation."^[18]

Bahá'í view[link]

In the Bahá'í view, Adam was the first Manifestation of God in recorded history.^[19] He is believed by Bahá'ís to have started the Adamic cycle 6000 years ago, which has culminated with Bahá'u'lláh.^[20][21] The Biblical story of Adam and Eve, according to Bahá'í belief, is allegorical and is explained by `Abdu'l-Bahá in Some Answered Questions.^[21]

Druze belief[link]

In the Druze religion, Adam and Eve are seen as dualistic cosmic forces and are complementary to one another. Adam represents the universal mind and Eve, the universal soul.^[22]

See also[link]

Wikimedia Commons has media related to: Adam

Wikiquote has a collection of quotations related to: Adam

• Adam and Eve
• Adam Kadmon
• Banu (Arabic)
• Paradise Lost
• Table of prophets of Abrahamic religions
• Y-chromosomal Adam
• Mahabad (prophet)

Footnotes[link]

References[link]

• Bahá'u'lláh (1862). Kitáb-i-Íqán: The Book of Certitude. Wilmette, Illinois, USA: Bahá'í Publishing Trust. ISBN 1-931847-08-8. http://reference.bahai.org/en/t/b/KI/. 

• Hendel, Ronald S (2000). "Adam". In David Noel Freedman. Eerdmans Dictionary of the Bible. Eerdmans. http://books.google.com.au/books?id=qRtUqxkB7wkC&printsec=frontcover&dq=eerdmans+dictionary+of+the+bible&hl=en&ei=Hu28TuaZA87nmAX22Z3MBA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDkQ6AEwAQ#v=onepage&q=Adam&f=false. 

• Oxford annotated NRSV, editors, Michael D. Coogan, editor ; Marc Z. Brettler, Carol A. Newsom, Pheme Perkins, associate (2007). The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books : New Revised Standard Version (Augm. 3rd ed. ed.). New York: Oxford University Press. ISBN 978-0-19-528880-3. 
• Barker, Kenneth (Editor); John H. Stek, Mark L. Strauss, & Ronald F. Youngblood (2008). The NIV Study Bible. Genesus: Zondervan Publishing House. pp. 7. ISBN 978-0-310-93896-5. 

vep:Adam

Omar Ahmed

Personal information
Born	December 29, 1970
Medal record Competitor for  Kenya Men's Boxing All-Africa Games Gold 1995 Harare Heavyweight Commonwealth Games Gold 1994 Victoria Heavyweight

Omar Ahmed (born December 29, 1979) is an amateur boxer from Kenya, who is also known as Ahmed Rajab Omari. He is best known for winning the gold medal in the men's heavyweight division (– 91 kg) at the 1995 All-Africa Games in Harare, Zimbabwe.

Ahmed represented his native country at the 1996 Summer Olympics in Atlanta, Georgia, being the youngest member (16 years, 205 days) of the Kenyan Olympic Team. There he was defeated in the second round by David Defiagbon from Canada. Omar also won a Gold Medal in the Men's Heavyweight Division at the 1994 Commonwealth Games in Victoria, British Columbia.^[1]

References[link]

• sports-reference

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