Arnold Gehlen

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Arnold Karl Franz Gehlen (born January 29, 1904 in Leipzig , † January 30, 1976 in Hamburg ) was a German philosopher , anthropologist and sociologist . Along with Helmuth Plessner and Max Scheler, he is one of the main representatives of philosophical anthropology . In the 1960s he was considered a conservative opponent of Theodor W. Adornos .

biography

Gehlen was the son of the publisher Max Gehlen and his wife Margarete Gehlen, nee Ege. In 1937 he married Veronika Freiin von Wolff. The marriage resulted in a daughter, who later became Baroness Caroline von Lieven. One cousin was the first president of the BND , Reinhard Gehlen .

Gehlen passed the Abitur in 1923 at the Thomas Gymnasium in Leipzig . After an interim period as a bookseller and bank clerk, Gehlen studied philosophy, philology , art history , German studies and psychology in Leipzig and Cologne from 1924 to 1927 . He received his doctorate from Hans Driesch with the thesis on the theory of positing and positional knowledge at Driesch . He received his teaching qualification in 1930 with the habilitation thesis Real and Unreal Spirit. A philosophical investigation in the method of absolute phenomenology .

From 1930 to 1934 he was a private lecturer in philosophy at the Philological and Historical Department of the University of Leipzig . On May 1, 1933, he joined the NSDAP ( membership no. 2.432.246) and in 1934 also became a member of the NS- Dozentbund . In November 1933 he signed the German professors' confession of Adolf Hitler . After Paul Tillich's dismissal from the civil service, which took place on the basis of the professional civil servants law because of a critical article by Tillich against the National Socialist rulers, Gehlen took over his vacant professorship at the University of Frankfurt as part of a professorship. In 1934, after a period as assistant to Hans Freyer , he received a chair for philosophy at the Institute for Cultural and Universal History at the University of Leipzig.

In 1938, Gehlen moved to the University of Königsberg as a professor , and in 1940 to the University of Vienna , where he temporarily headed the institute, but was first called up by the Wehrmacht in October 1941 , in order to hold a position as a war administrator in the personnel inspection department of the Army Psychological Office until May 1942 Prague too. Towards the end of the war, Gehlen was called up again and seriously wounded with the rank of lieutenant . As a non-Austrian he was dismissed from the Austrian civil service after the war. After a two-year break, Gehlen was able to resume his work as a professor, albeit initially not at a university. From 1947 to 1961 he was a lecturer in psychology and sociology at the State Academy for Administrative Sciences Speyer , later University of Administrative Sciences Speyer and from 1962 full professor for sociology at the Rheinisch-Westfälische Technische Hochschule (RWTH) in Aachen, where he remained until his retirement 1969 taught. One year before his retirement, he and many other professors from RWTH Aachen were among the signatories of the “ Marburg Manifesto ”, which formed an academic front against the emerging co-determination at universities.

After the Second World War, his attitude was sharply criticized, especially by the Frankfurt School. During National Socialism he wasn't just a follower . Rather, he also benefited from the dismissal of professors for racist and political reasons. Not all professors belonged to the NSDAP during the National Socialist era. Anti-Semitic remarks, however, are not known from him; in particular his theory of man, his philosophical anthropology, is free of it.

At the end of the 1950s, Gehlen applied for a sociology professorship at Heidelberg University. Max Horkheimer and Theodor Adorno used their influence to prevent Gehlen's appointment to a Heidelberg professorship , which was supported by Karl Löwith . Also René King tried the appeal to prevent by the faculty to the NS and Rosenberg passages in Man made from 1940 carefully. Gehlen's appeal failed.

Arnold Gehlen died in Hamburg in 1976.

Philosophical and sociological work

Hans Driesch , Nicolai Hartmann and Max Scheler were of major influence during his studies in philosophy . For his part, he was considered an important representative of the Leipzig School . His contributions to philosophical anthropology were influential and are better known today than the work of his predecessor Scheler and the work of Helmuth Plessner , which, however, has experienced a renaissance in recent decades.

According to his anthropological insights, the human being is "an instinctive, superfluous and cosmopolitan being". His thesis of the human being as a " defective being " goes back in essence to Johann Gottfried Herder and is reminiscent of Friedrich Nietzsche's "undetected animal" , the being that, at the same time and complementary to its relative lack of instinct, has an enormous plasticity and cosmopolitanism, malleability, learning ability and Possesses ingenuity.

For Gehlen, this human condition results in a “need for institutions”. Gehlen understands the term “ institutions ” very fundamentally; He has thus formulated one of the most important sociological institutional theories. This includes technical tools as well as language, rituals and cults (“magical techniques”) as well as the institutions of family, state and church. In this sense, technology is an “organ replacement” or “organ lengthening” of the human being - an idea that already emerged in the core of the technology philosopher August Koelle, who was influenced by Hegel . In addition to the concept of increasing human strength through technology, Gehlen focuses on the helplessness of human beings without them. A similar position was represented by Heinrich Popitz , who, like Gehlen, understood the indeterminacy of man through instincts, his cosmopolitanism as a strength and not just a deficiency.

Gehlen's thesis is that the inadequate endowment of human organic nature is fundamental, which was already evident in the incomparably long humanization phase (the “extra-uterine spring” after the “constitutional premature birth” for a primate) - as Adolf Portmann had emphasized. It is on this basis that the foundation of stable institutions that people need is based. From their thinking and acting among themselves, people let the institutions emerge, which become independent towards them as "historically grown realities" "into a power which in turn enforces its own laws right into their hearts". Gehlen's emphasis on the stabilizing function of institutions, by which man as a historical being “must allow himself to be consumed”, earned him the reputation of socio-political right-wing conservatism , which he - like Ernst Jünger - gladly accepted.

Gehlen was particularly controversial in the 1968 movement . A television discussion with Theodor W. Adorno , who was bound to him in mutual respect, became famous , in which he nonetheless tried to push his opponent into the role of the naive idealist with aloof coldness , while Adorno, conversely, successfully stylized Gehlen as a conservative - whereby the two cultural critics each other were very united in their pessimism on all other differences.

Action concept

Arnold Gehlen defines people primarily as an acting being, whereby " acting " means, as a first approximation, work aimed at changing nature for the purpose of people .

People have a certain " openness to the world ". It distinguishes him from animals and is characterized by the fact that humans absorb everything that affects them and thus influences them. The animal, on the other hand, is limited in its view to its section of the environment due to its highly specialized organ and instinctive equipment. So it only has a biologically determined view of the outside world.

Based on Herder , Gehlen describes people as "deficient beings" and also shows their special status. In Gehlen's view, human beings lack organic weapons and means of protection as well as fully developed instincts due to hereditary reasons. (He coined the term "instinct reduction", which was already used before.)

Gehlen finds it all the more remarkable that people are nevertheless able to “transform” their environment through work in such a way that it corresponds to their circumstances. His unspecific equipment enables him to do this: the upright gait, his hand with the opposable thumb, his ability to learn and his intelligence. Man is not only related to his environment, but also forced to act on it. Gehlen comes to his concept of action through the concept of the "sphere of action", which he takes over from the physician Viktor von Weizsäcker . According to Gehlen, action is the central human quality.

He describes the sphere of action using the following example: If you try to open a stuck door with a key, you have to move the key back and forth. You can tell whether it works better in one direction or the other. You experience success or failure in these attempts , you get feedback. If you respond to this feedback and change your actions, you experience the intended success, the lock opens.

Gehlen describes this process as circular. The circular process addresses psychic intermediate links, the perceptions, continues through the physical parts, then through the own movements and then into the factual level and back again. As a result, Gehlen sees the action not only as a dualism: The ongoing process cannot be divided into physical and mental. All parts are inseparable from each other and constantly work together in the same process. He describes his concept of action in the following words: "Action itself is - I would say - a complex circular movement that is connected to the external world, and behavior changes depending on the feedback."

effect

From Gehlen's time and society analyzes , terms such as overstimulation and de-institutionalization have found their way into everyday language.

The term “deficiency”, which is usually the first to be associated with Gehlen, was particularly influential. In pedagogy , the concept of deficiency is sometimes used to characterize the child as an unfinished living being that must first be made into a complete human being through upbringing.

The psychiatrist Wilhelm Rotthaus also blames Gehlen's teachings in part for this and sees the pedagogy around Jesper Juul , who speaks of the “ competent child”, as a counter-movement .

The description of the human being as “deficient beings” also found attention elsewhere. The phenomenological sociology of Peter L. Berger and Thomas Luckmann started out from the human being as "defective beings". Both are of the opinion that objectified intersubjective constructions such as B. typifications, institutions solved the problem of stabilizing humans.

With Hans Blumenberg , too , the human being appears as “deficient beings”, whereby Blumenberg uses the term with caution: He is talking about Gehlen and his “fundamental work, even if its intention is questionable”. Most of all, Blumenberg criticizes the fact that the institutions are developing a new “absolutism” that is harassing people.

Authors from the right-wing intellectual milieu tie in with Gehlen's anthropological, culturalist and authoritarian concepts. This includes his concept of breeding , which Gehlen combined with domination , leadership , will and performance . For Gehlen, on the other hand, the concept of degeneracy formed the “negative pole to breeding, it defines the falling away from it and the waste”. Young freedom authors in particular draw their image of man from Gehlen's philosophical anthropology. The writing man. Its nature and its position in the world of 1940 has a particular influence on authors in the tradition of the Conservative Revolution and their ideas of a “cultural war from the right”. For Gehlen, the integration of society could only be achieved through the "ethical". This requires a “worldview 'institutionalized from above,' supreme leadership systems' - 'an expression'”, as he emphasized, “which is very close to that of the 'breeding image' used by Alfred Rosenberg ,” was under National Socialist rule assured that such an "immanent breed image (which renounces transcendence) [...] is able to set up and implement basic principles of action, to set up a fixed organization for the growth and performance of the people as well as to demonstrate and realize necessary, common tasks."

Henning Ottmann observes such conceptual parallels: “Such accommodations are there. Nonetheless, they are accommodations of a theory that had nothing in common with the National Socialist worldview, indeed that was fundamentally opposed to it. [...] Anthropology was not only far removed from everything ethnic and racist. Basically she did not even have the concept of people and community. It operated with the fiction of a lonely acting individual. "

More recently, Gehlen's importance for cultural sociology has been increasingly pointed out, in particular Gehlen's theoretical examination of modern art and the avant-garde, as well as its further development through the systems theory of Niklas Luhmann . In this context, there are also attempts to link Gehlen's concepts of culture and art sociology more closely to the cultural sociological discourse in the Anglo-Saxon language area.

criticism

The editor of the Gehlen Complete Edition, Karl-Siegbert Rehberg, emphasizes Gehlen's “ normative ontologism ”, which “is based on the social-theoretical axiom” that “people are only viable if they fit into systems that, although made by people, are theirs Access and even any criticism must be withdrawn ”.

Awards and memberships

Fonts (selection)

  • On the theory of positing and positional knowledge at Driesch . Leipzig 1927. Dissertation.
  • Reflection on habit. E. Reinicke, Leipzig 1927 From the commemorative publication for Hans Driesch on his 60th birthday
  • Real and unreal mind. Univ.-Verlag v. Noske, Leipzig 1931.
  • Idealism and existential philosophy. Univ.-Verlag v. Noske, Leipzig 1933. Lecture.
  • Free will theory. Junker and Dünnhaupt, Berlin 1933.
  • Germanism and Christianity in Fichte. Junker and Dünnhaupt, Berlin 1935.
  • The state and philosophy. Meiner, Leipzig 1935. Inaugural lecture at the University of Leipzig.
  • Man, his nature and his position in the world. Junker and Dünnhaupt, Berlin 1940; 3. Edition. 1944; 4th edition. Athenäum-Verlag, Bonn 1950; 16th edition. AULA-Verlag, Wiebelsheim 2014.
  • Arnold Gehlen, Helmut Schelsky (Ed.): Sociology. Eugen Diederichs, Düsseldorf 1955.
  • Primitive man and late culture. Philosophical results and statements. Athenaeum, Bonn 1956.
  • The soul in the technical age. Sociopsychological problems in industrial society. Rowohlt, rde. No. 53, Reinbek 1957.
  • Time pictures. On the sociology and aesthetics of modern painting. Athenaeum, Frankfurt am Main 1960.
  • Anthropological research. Rowohlt, rde. No. 138, Reinbek 1961.
  • Studies in anthropology and sociology (= sociological texts. Volume 17). Luchterhand, Neuwied 1963; Revised and changed edition. 1971.
  • Free Will Theory and Early Philosophical Writings. Luchterhand, Neuwied 1965.
  • Morality and hypermorality . A pluralistic ethic. Athenaeum, Frankfurt am Main 1969.
  • Insights. Klostermann, Frankfurt am Main 1975.
  • Complete edition: Arnold Gehlen Complete Edition. IX. Verlag Vittorio Klostermann, Frankfurt am Main 1978. 10 volumes are planned, 7 of which were published by 2004. The editor is the Gehlen student Karl-Siegbert Rehberg .

Quote

“[...] it is diabolical who sets up the realm of lies and forces other people to live in it. [...] The devil is not the killer, he is Diabolos, the slanderer, is the god in whom the lie is not cowardice, as in man, but domination. He sheds the last resort of despair, the knowledge that he is creating the realm of madness, because it is madness to settle into lies. "

- Arnold Gehlen : Morality and Hypermorality

literature

  • Werner Brede: Institutions seen from the right. In: Karl Corino (Ed.): Intellectuals under the spell of National Socialism. Hoffmann and Campe, Hamburg 1980, ISBN 3-455-01020-2 , pp. 95-106.
  • DBE online (February 2, 2008).
  • DBA II, file 433, 40.
  • Joachim Fischer : Philosophical Anthropology. A 20th century mindset. Karl Alber, Freiburg im Breisgau 2009, ISBN 978-3-495-48369-5 .
  • Wilhelm Glaser: Social and Instrumental Action. Problems of technology with Arnold Gehlen and Jürgen Habermas (= kohlhammer-philosophica ). Kohlhammer, Stuttgart a. a. 1972, ISBN 3-17-236011-3 .
  • Carol Hagemann-White: Legitimation as Anthropology. A criticism of Arnold Gehlen's philosophy. Kohlhammer, Stuttgart a. a. 1973, ISBN 3-17-001187-3 .
  • Jürgen Habermas : Arnold Gehlen. In: Ders .: Philosophical-political profiles. Suhrkamp, ​​Frankfurt am Main 1981, pp. 101-126; extended new edition 1991, ISBN 978-3-518-28259-5 .
  • Peter Jansen: Arnold Gehlen. The anthropological theory of categories. Bonn 1975, ISBN 3-416-01086-8 .
  • Helmut Klages , Helmut Quaritsch (ed.): On the humanities significance of Arnold Gehlen. Berlin 1994.
  • Christine Magerski : Theories of the avant-garde. Gehlen - Bürger - Bourdieu - Luhmann. Springer Verlag für Sozialwissenschaften, Wiesbaden 2011, ISBN 978-3-531-17839-4 .
  • Christine Magerski: Arnold Gehlen. Modern art as a symbol of modern society. In: Thesis Eleven. Critical Theory and Historical Sociology. Issue 8/2012, pp. 81–96 ( academia.edu ).
  • Wolfgang Ostberg: Language and Action. On Arnold Gehlen's early philosophy. Tübingen 1977, DNB 790872692 (Dissertation University of Tübingen 1978).
  • Angelika Pürzer: The approach of a holistic philosophy with Arnold Gehlen (= European university publications . Series 20, Philosophy. Volume 526). Lang, Frankfurt am Main a. a. 1997, ISBN 3-631-31152-4 (dissertation University of Munich 1996).
  • Karl-Siegbert Rehberg :
    • Metaphors of standing up. Obituary for Arnold Gehlen. In: Cologne journal for sociology and social psychology . Volume 28, 1976, pp. 389-398.
    • Existential motives in Arnold Gehlen's work. “Personality” as a key category of Gehlen's anthropology and social theory. In: Helmut Klages, Helmut Quaritsch (Hrsg.): On the humanistic significance of Arnold Gehlen. Berlin 1994, pp. 491-530.
    • Arnold Gehlen Bibliography (Part I: List of publications. Part II: Secondary literature ). In: ibid., Pp. 899-1001.
    • Arnold Gehlen's contribution to "Philosophical Anthropology". Introduction to the study edition of his main works. In: Arnold Gehlen, Der Mensch. 13th edition. Aula, Wiesbaden 1986, pp. I – XVII.
    • Philosophical anthropology and the "sociologization" of human knowledge. Some connections between a philosophical tradition of thought and sociology in Germany. In: M. Rainer Lepsius (Ed.): Sociology in Germany and Austria 1918–1945. SH 23 of the Cologne journal for sociology and social psychology. Opladen 1981, pp. 160-198.
    • (Ed.): Arnold Gehlen Complete Edition. Volume 4: Philosophical Anthropology and Action Doctrine. Klostermann, Frankfurt am Main 1983 [Editor's afterword, pp. 385–402, 541 f.]
    • Arnold Gehlen's Elementary Anthropology. An Introduction. In: Arnold Gehlen: Man. His Nature and Place in the World. Columbia University Press, New York 1988, pp. IX-XXXVI.
    • Back to culture? Arnold Gehlen's anthropological foundation of cultural studies. In: Helmut Brackert, Fritz Wefelmeyer (Ed.): Culture. Provisions in the 20th century. Suhrkamp, ​​Frankfurt am Main 1990, pp. 276-316.
    • A basic theory of institutions. Arnold Gehlen. With systematic conclusions for a critical institutional theory. In: Gerhard Göhler, Kurt Lenk , Rainer Schmalz-Bruns (eds.): The rationality of political institutions. Interdisciplinary perspectives. Nomos, Wiesbaden 1990, pp. 115-144.
    • (Ed.): Arnold Gehlen Complete Edition. Volume 3: Man. His nature and his position in the world. Text-critical edition including the total. Text of the 1st edition from 1940. 2 part volumes. [Editor's Afterword, pp. 751-786 and 870-915]. Klostermann, Frankfurt am Main 1993.
    • Arnold Gehlen's cultural theory of modernity. Epilogue to the new edition of the “Soul in the Technical Age”. In: Arnold Gehlen: The soul in the technical age. Sociopsychological problems in industrial society. Edited by K.-S. Rehberg. Klostermann, Frankfurt am Main 2007, pp. 141–152.
  • Werner Röhr : Arnold Gehlen's philosophy of institutions. [Berlin] 1971, DNB 751201502 ( Dissertation A HU Berlin, Faculty of Social Sciences, 1971).
  • Lothar Samson: Natural teleology and freedom with Arnold Gehlen. Systematic-historical investigations (= symposium. Volume 54). Alber, Freiburg im Breisgau / Munich 1976, ISBN 3-495-47329-7 (Dissertation University of Stuttgart, Department of Philosophy, 1976).
  • Herbert Schnädelbach : Afterword. In: Arnold Gehlen: Anthropological and social psychological investigations. Rowohlt, Reinbek near Hamburg 1986, ISBN 3-499-55424-0 .
  • Christian Thies : Gehlen for an introduction. 2nd, supplemented edition. Junius, Hamburg 2007, ISBN 978-3-88506-329-2 .
  • Johannes Weiß : Loss of the world and subjectivity. On the criticism of Arnold Gehlen's doctrine of institutions (= Rombach. N. F., Volume 11). Rombach, Freiburg 1971 (dissertation University of Cologne [1971]).
  • Karlheinz Weißmann : Arnold Gehlen. Pioneer of a new realism. Edition Antaios, Bad Vilbel 2000, ISBN 3-935063-02-4 .
  • Patrick Wöhrle: Metamorphoses of Defects. On the work and impact of Arnold Gehlen. Campus, Frankfurt am Main / New York, NY 2010, ISBN 978-3-593-39196-0 (Dissertation University of Erfurt 2008).
  • Roman Pfefferle, Hans Pfefferle: Lightly denazified, the professorships of the University of Vienna from 1944 in the post-war years, with professor portraits [University of Vienna] (= University of Vienna. Archive: Writings of the archive of the University of Vienna. Vol. 18). V & R Unipress, Göttingen / Vienna University Press, Vienna 2014, ISBN 978-3-8471-0275-5 , p. 289, urn : nbn: de: 101: 1-2014110213146 .
  • Friedrich Ley:  GEHLEN, Arnold Karl Franz. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 23, Bautz, Nordhausen 2004, ISBN 3-88309-155-3 , Sp. 460-492.  ( Article / beginning of article in Internet archive  on 2007-06-29)
  • Stefan Waller: Life in relief. People and purpose at Arnold Gehlen. UVK, Konstanz / Munich 2015, ISBN 978-3-86764-582-9 (Dissertation University of Hamburg 2014, 305 pages).

Web links

Biographies and Bibliographies

General

Individual aspects

Audio documents

  • Theodor W. Adorno , Arnold Gehlen: Three radio talks. In: Theodor W. Adorno: Culture and Administration. Lectures and discussions. Productions by Südwestrundfunk (6 CDs, Munich 2008: Quartino GmbH)
    • CD 4: Adorno, Gehlen: Public - what is it actually? (Broadcast March 18, 1964, SWF)
    • CD 5: Adorno, Gehlen: Is Sociology a Human Science? (Broadcast February 3, 1965, SWF)
    • CD 6: Adorno, Gehlen: Sociological Experiences in Modern Art (broadcast March 28, 1966, SWF)

Individual evidence

  1. ↑ Walter Habel (Ed.): Who is who? The German who's who. XV. Edition of Degeners who is it? Berlin 1967, p. 528.
  2. ↑ PM 23/2012. Arnold Gehlen's estate goes to Marbach. Symposium on May 10: "Arnold Gehlen: An› Extremist of Order ‹?" (No longer available online.) In: dla-marbach.de. German Literature Archive Marbach , April 17, 2012, archived from the original on May 3, 2014 ; accessed on April 5, 2018 .
  3. ↑ Gottlieb Tesmer, Walther Müller: Honor roll of the Thomas School in Leipzig. The teachers and high school graduates of the Thomas School in Leipzig 1912–1932. On behalf of the St. Thomas Association. Self-published, Leipzig 1934, p. 40.
  4. ↑ a b Ernst Klee : The dictionary of persons on the Third Reich. Who was what before and after 1945. 2nd, updated edition. Fischer Taschenbuch Verlag, Frankfurt am Main 2005, p. 176. http://www.kriterion-journal-of-philosophy.org/kriterion/issues/Kriterion-1996_97-11/Kriterion-1996_97-11-26-42-klinger .pdf
  5. ^ Wording and list of signatures of the manifesto against the politicization of universities ( Memento of July 4, 2018 in the Internet Archive ). In: Sheets for German and international politics . Born in 1968, issue 8.
  6. ↑ Marburg Manifesto: High bloom. In: Der Spiegel . July 22, 1968.
  7. ↑ Jürgen Habermas: Philosophical-political profiles. 2nd Edition. Suhrkamp, ​​Frankfurt am Main 1984, p. 101.
  8. ↑ Cf. August Koelle: System der Technik (1822). See also Susanne Fohler: Theories of Technology. Fink, Munich 2003, ISBN 3-7705-3759-9 , pp. 31-34.
  9. ↑ See Popitz: Technical action by hand. In: Ders .: Departure to an artificial society. Tübingen, Mohr / Siebeck 1995, pp. 44-77.
  10. ^ A b Arnold Gehlen: Urmensch and Spätkultur. 5th edition. AULA-VErlag, Wiesbaden 1986, p. 8.
  11. ↑ Theodor W. Adorno, Arnold Gehlen: Is Sociology a Science of Man? A dispute . In: Friedemann Grenz (Ed.): Adorno's philosophy in basic terms. Resolution of some problems of interpretation . Suhrkamp, ​​Frankfurt am Main 1974, p. 225-261 .
  12. ^ Arnold Gehlen: Zur Geschichte der Anthropologie [1957], in: Ders .: Gesamtausgabe. Edited by Karl-Siegbert Rehberg . Volume 4: Philosophical Anthropology and Action Doctrine. Vittorio Klostermann, Frankfurt am Main 1983, pp. 143-164.
  13. ↑ Hans Blumenberg: Anthropological Approach to the Topicality of Rhetoric (1971). In: Hans Blumenberg: Realities in which we live. Reclam, Stuttgart 1981, p. 115.
  14. ↑ This is particularly pointed out by Wolfgang Fritz Haug in his material analysis: The fascization of the bourgeois subject. The ideology of healthy normality and the policies of extermination in German fascism. Material analysis. Berlin 1986. See also Siegfried Jäger in an analysis of the cultural debate in the journal Junge Freiheit . In: Helmut Kellershohn (ed.): The plagiarism. The Völkisch nationalism of the "Young Freedom". DISS, Duisburg 1994, ISBN 3-927388-44-0 (also under incorrect ISBN 3-92788-44-0 ); there: Siegfried Jäger: The debate about the concept of culture in the Junge Freiheit. Egg dance around the bush. Pp. 153-180, here: pp. 163-166.
  15. ^ So Andreas Molau : Struggle for a new concept of culture. In: Young Freedom. 9/92 - An analysis of this article by Siegfried Jäger can be found in Helmut Kellershohn (Ed.): Das Plagiat. The Völkisch nationalism of the "Young Freedom". DISS, Duisburg 1994, ISBN 3-927388-44-0 . Monographs by other authors of Junge Freiheit have been published: Karlheinz Weißmann : Arnold Gehlen. Pioneer of a new realism (= Perspectives. Volume 2). Edition Antaios, 2000; Günter Rohrmoser : Arnold Gehlen - philosopher of German idealism . In: Conservative Thinking in the Context of Modernity. Society for Cultural Studies, Bietigheim / Baden 2006.
  16. ↑ Arnold Gehlen: Man, his nature and his position in the world. 1940, p. 448.
  17. ↑ Christian Merten, quoted in n. Siegfried Jäger: The debate about the concept of culture in the Junge Freiheit. Egg dance around the bush. In: Helmut Kellershohn (ed.): The plagiarism. The Völkisch nationalism of the "Young Freedom". DISS, Duisburg 1994, ISBN 3-927388-44-0 , pp. 153–180, here: p. 164 (also under the wrong ISBN 3-92788-44-0 ) ( limited preview in Google book search).
  18. ↑ Henning Ottmann: The primitive man did not wear a brown shirt. In: FAZ . November 15, 1993, p. L13.
  19. ^ Christine Magerski: Theories of the avant-garde. Gehlen - Bürger - Bourdieu - Luhmann . Springer Verlag for Social Sciences, Wiesbaden 2011.
  20. ↑ Christine Magerski: Arnold Gehlen: Modern art as symbol of modern society . In: Thesis Eleven. Critical Theory and Historical Sociology . Issue 8, 2012, p. 81-96 .
  21. ^ Karl-Siegbert Rehberg u. a. (Ed.): Interim report of the DFG project “Theory and Analysis of Institutional Mechanisms”. Aachen 1991, pp. 5-6.
  22. ^ Arnold Gehlen: Morality and Hypermoral. A pluralistic ethic. Athenaeum, Frankfurt am Main 1969, p. 185 ( limited preview in Google book search).
  23. ↑ Several times also on YouTube : Search.
personal data
SURNAME Gehlen, Arnold
ALTERNATIVE NAMES Gehlen, Arnold Karl Franz
BRIEF DESCRIPTION German philosopher and sociologist
DATE OF BIRTH January 29, 1904
PLACE OF BIRTH Leipzig
DATE OF DEATH January 30, 1976
Place of death Hamburg