Biography of Arnold Helen

Mostly essays “Man. Its nature and its position in the world "" Der Mensch. Seine Natur und Seine Stellung in Der Welt ”, a key for German philosophical anthropology philosophical and biology, concept. The initial thesis about the dominant significance of the unconscious vital sphere and the position of Nietzsche about a person as a “not yet determined animal” served in Gelen for the biological justification of a specific nature of the nature of the human being.

According to Gelena, a person is a “biologically insufficient” creature, since he is poorly equipped with instincts, “not completed” and “not fixed” in the animal-biological organization, and therefore is deprived of the opportunity to conduct a purely natural existence. A person is left to himself, forced to look for ways to apply his capabilities and abilities, nature is predetermined by his openness to the world and its active nature.

History, society and its institutions appear in Gelen only as forms that make up for human biological failure and optimally realize semi -in -uting aspirations. Golena’s biologizing approach to man leads to an irrationalist-sinter representation of his essence, does not allow adequately understanding the essence of human consciousness and social experience. Philosophical Encyclopedic Dictionary.

Ilyichev, P. Fedoseev, S. Kovalev, V. Works: Gesamtausgabe, BD 1-7 -, Fr. Literature: Grigoryan B. Gehlen Gehlen Arnold - a German philosopher and sociologist, one of the classics of philosophical anthropology. He listened to the lecture of Sheler and N. Hartmann in Cologne. He defended his doctoral dissertation under the leadership of H. Drish. C - Assistant X.

Freyer at the Sociological Institute of Leipzig University. C - in Koenigsberg. With the head of the Institute of Psychology in Vienna. C - on the Eastern Front, was wounded. After the war, he was removed from the post of director, but soon the corresponding member of the Austrian Academy of Sciences was elected. B - professor of sociology at the Higher Technical School in Aachen.

The main program work is “man. His nature and position in the world” during the life of the author, it was published 12 times twice significantly processed. Other works: “Actual and invalid spirit”, “Theory of free will”, “state and philosophy”, “primitive man and late culture”, “soul in the technical era”, “pictures of time. To the sociology and aesthetics of modern painting”, “morality and hypermoral”, etc.

In the work of G. Gartman; 2 from the middle of X - the philosophical and anthropological period in which two sub -periods can be distinguished - the line of which runs in the middle of x. Initially, G. in this sub -period on the city of Portman, especially his works on biology. Later, the reorientation of G. In the same years, G. should include any theory in brackets, consciously or by overthrow oriented metaphysically, because its existence or non -existence, along with facts, not only does not change anything in them, but never gives rise to new specific issues in relation to them.

In this case, every theory is metaphysical, which is biased or, as it happens for the most part, naively groups of abstractions such as “soul”, “will”, “spirit”, etc. The person should be explained from it, from the sphere of immanent. Such a study is quite possible, “if you do not associate yourself with the existing explanations of a person, but to firmly hold on to the question: what does this need for an interpreting of a person actually mean?

He sets, according to P., a person is“ unprotected ”, unlike other animals, he is deprived of full -fledged“ instincts ”, does not have his special ecological niche, and thereby initially cannot be in harmony with nature. It is always integral to a certain type of life in this case, and it can be understood only in this integrity, the spirituality of a person in this regard, the realized possibility of the very vital nature of the person, and not the “spirit” of the “spirit” of the Sheler, for G., is forced to carry the excessive load of responsibility for his own survival and self -determination in the world is always “to cope with himself.

It can simultaneously realize its intenses, "interfering with each other. He is forced, according to G. parallel, a person is pushing to constant "re -sulving himself" through the language. The symbolic self -destruction of actions sets vector to the movement from the situation of “excess motives”, imposes restrictions on the needs of desire and constitutes the “field” of the “field” of interests.

Under the influence, you need to understand the prudent, planning a change in reality, and the totality of the facts changed in this way or newly created together with the necessary means - both "means of presentation" and "material means" - should be called culture. "Acting, people: 1 produce culture of the world of symbolic meanings, which cannot be “thoughtful” by the nature of man - a kind of “substitutes” “instincts”, automating human life.

They provide stable interests of people, forming “habits” and enriching “motives”, introducing the pattern and predictability through “reasonable expediency” and the “reasonable expediency” and "Interceptive consistency." The progressive rationalization of institutions finds its adequate embodiment in the phenomena of technology and in the increase in the support of its internal order, universalizing private social orders to global-loud claims.

Each “private order” presents and stylizes various disposition systems, constituted through the activities of people by nature, a person is already designed and adapted for cultural forms of existence. Hence the impossibility, in G., G. due to the institutional ethos neutralization of aggressive impulses of individuals and groups, a compromise acceptable for society is achieved by supporting the first and second ethos.

Aggression, according to G., from the neoconservative positions of G., the main criticus concerns the “leveling equality”, implicitly present in the “generic morality” and leading to the “mass eudnamonism”, although G., from his point of view, the current situation is still more characterized by the “collapse” and “crisis” of institutions leading to the hypertrophics of individual, supplemented by power.

"Humanitarism." Thus, there is a "erosion of" value "of responsibility in a society, the place of which is occupied by endless" discourses of excuses. " Responsibility, in the city of narrowing the field of action of responsibility, proportionally expands the field of action of fear and uncertainty. All this is a consequence of the growth of "arbitrary freedom of subjectivity" at the expense of "freedom within institutional limits" that records the global crisis of an industrial society.

Abushenko is the latest philosophical dictionary. Gritsanov A. Minsk, Gehlen Arnold Gehlen, Leipzig - January 30, Hamburg - a German philosopher and sociologist, one of the founders of philosophical anthropology as a special discipline. Student H. experienced the influence of Schopenhauer, Nietzsche, N. Gartman, phenomenology. The anthropological views of Gelena initially developed in the line of conservative criticism of culture, characteristic of the philosophy of life.

They are most fully formulated in his main work “Man. Its nature and place in the world »Der Mensch. Seine Natur und Seine Stellung in Der Welt, philosophical anthropology, according to Gelena, should bring together the data of individual sciences about a person. Following M. Sheler and X. Plesner, he seeks to identify the specifics of the human position in the world as a special way organized living creature, however, not addressing the “staircase of creatures” that reflect the stepped structure of the organic world “plant” - “animal” - “man”.

Following I. Herder, Helen calls a person a “insufficient” being: unlike the animal, a person is deprived of full -fledged instincts, that is, he does not have stable irritants outside and equally stable reactions in himself; It is not in the original harmony with the “outside world”, that is, in the interconnectedness of the environment, specific to this type of living beings, which is specifically significant: a person is open to the whole world.

The absence of a specific “surrounding world” is fraught with an inner excess of motives in humans, and their “unloading” becomes the main thing for him, which makes it possible to relate to the environment more indirectly and to himself. An excess of motives makes it impossible for their simultaneous implementation, the implementation of some delays others, etc. There is a “self -leadership” that allows a person, in contrast to the direct life of animals, not just “live”, but “leading life”, systematically and carefully change oneself and the environment with their actions.

Action as a unity is the main characteristic of a person: in action there is no dualism of the process and the result, subject and object, soul and flesh, etc. The progressive unloading, understood as active self -combination, increasingly releases the action from situational certainty, and at a higher level the necessary function is performed in a “symbolic” way.

Vision takes on a leading role among the senses, allowing to navigate without direct contact with things, the language even more removes the situation from the privileges of the situation. Acting, a person creates a culture that belongs to the nature of man and cannot be “fiction” from it. The action correlated with other. The concept of action allows Gelin to move on to the doctrine of institutions, that is, fixed forms of the anthropological organization “Primitive Man and Late Culture” - URMENSCH und SPATKULTUR, the action is motivated by expediency, but its constant repetition may turn out to be useful: Uncertainly expediency may Awaken motives for further stabilization of the result.

Thus, the archaic institutions of the family, livestock, agriculture, etc. The institutions that arose not only “unload” a person from dangers, but also allow him to act instinctively, determining his consciousness and will.