The typical use in the context of philosophical theory of action states that an action has no other goal than itself, i.e. is causally and ultimately intrinsically motivated . A counter-term is heterotely (subordination to a foreign purpose), e.g. B. explicitly Wilhelm Traugott Krug .
When asked by a lecture visitor what the point is to expose yourself to such a dangerous undertaking as climbing the Matterhorn , which several hundred aspirants would have paid with their lives, the venture researcher Siegbert A. Warwitz describes the autotelian experience as follows:
For the athlete, climbing a mountain is an activity of a car-like nature. For those who are not able to experience the self-rewarding nature of this activity, it is superfluous in terms of the intended purpose, uninteresting in terms of utility, uneconomical in terms of energy budget, senseless in terms of risk, a waste of money and life. [...] The mountain stimulates and lures the mountaineer, and he experiences an inner enrichment with the ascent:
Even the arduous ascent, with the mountaineer's awareness of being able to cope with the difficulties with his own level of competence, can produce an unquestionable sense of purpose in doing that does not require external confirmation. And reaching the exposed summit after overcoming exertions and coping with risks can create a state of intoxicating happiness with the reward from the magnificent view of the mountains that you have developed yourself, for which the Hungarian-American happiness researcher Mihály Csíkszentmihályi used the term flow for the first time . This phenomenon of the pleasant, self-rewarding absorption in an activity, however, was discovered long before the concept of the 'car-like' or the associated 'flow' by game scientists such as Hans Scheuerl and with formulations such as “being removed from current events” or “ self-sufficient gambling ”has been described. It can also be found in an original idea of sport as a pleasurable activity, inspired by the instinct to play, without purpose. After Warwitz this purposeless but meaningful worn acting is still very much in self- and world-forgotten play of children seen in play and movement that can play freely without any outside influence: "Autotelisches Experience is not externally determined and externally motivated, requires no external rating. It determines, motivates and is self-sufficient. It is self enough. Joy and happiness arise from the activity itself. They awaken and grow in the experiencing individual. "
An automobile business in the sense of an end in itself had z. B. Eighteenth-century theorists accepted in the context of aesthetics ; Kant later speaks of a "disinterested pleasure". Even Roman Jakobson speaks aesthetic texts to be not directed at objects other than themselves and this speaks of auto-referentiality (self-reference) and Autotelic. The term was also used in ethics ; Thus, for example, the formulation of the Kantian categorical imperative in the wording that humanity should at all times also be used as an end in itself, never merely as a means, was described and formulated as corresponding to the principle of autotely and formulated that autonomy includes autotely. In addition to the actions and wills of individuals, auto-telephony can also be attributed to social institutions, provided that these do not serve purposes set by others. Paul Natorp's idealistic social philosophy emphasizes the principles of freedom and cooperative character and postulates an exaggeration of the autonomy to the autotelie of the will and finally the autopoiesis (self-efficacy).
William Stern uses the term auto-telephony in his main philosophical work, Person and Thing. System of the philosophical worldview to denote a purpose immanent to a person. Such purposes are either for self-preservation or for self-development. The opposite term is heterotely, which is based on purposes that are foreign and brought to a person from outside.
- Steff Aellig: About the sense of nonsense: flow experience and well-being as incentives for car-making activities. An investigation with the experience sampling method (ESM) using the example of rock climbing (= international university publications . Volume 431 ). Waxmann , Münster / New York, NY / Munich / Berlin 2004, ISBN 978-3-8309-1397-9 (also dissertation Uni Zurich 2003).
- Mihály Csíkszentmihályi : Flow. The secret of happiness. 4th edition. Klett-Cotta, Stuttgart 1995, ISBN 3-608-95783-9 .
- Siegbert A. Warwitz : When risk turns into wellbeing. Die Flow-Theory , In: Ders .: Search for meaning in risk. Life in growing rings. Explanatory models for cross-border behavior. 2nd edition, Schneider, Baltmannsweiler 2016, ISBN 978-3-8340-1620-1 . Pp. 207-226.
- Autotĕlie . In: Heinrich August Pierer , Julius Löbe (Hrsg.): Universal Lexicon of the Present and the Past . 4th edition. tape 2 . Altenburg 1857, p. 90 ( zeno.org ).
- Ernst Feil: Antithetics of modern reason. Vandenhoeck & Ruprecht, 1987, pp. 90f.
- Siegbert A. Warwitz: When risk turns into well-being. The activities reward themselves , In: Ders .: Search for meaning in risk. Life in growing rings. Explanatory models for cross-border behavior. 2nd edition, Schneider, Baltmannsweiler 2016, ISBN 978-3-8340-1620-1 . Pp. 207-226. P. 218
- Mihály Csíkszentmihályi : Flow. The secret of happiness. 4th edition. Klett-Cotta, Stuttgart 1995
- Hans Scheuerl : The game. Investigations into its essence. 9th edition. Weinheim / Basel 1979.
- Siegbert A. Warwitz: When risk turns into well-being. Die Flow-Theory , In: Ders .: Search for meaning in risk. Life in growing rings. Explanatory models for cross-border behavior. 2nd edition, Schneider, Baltmannsweiler 2016, pp. 207–226. P. 220
- Hermann Cohen : Kant's justification of ethics. P. 237 and others; Ernst Cassirer : Kant. In: Encyclopedia of the Social Sciences. 1932, p. 539b; see also: P. Müller: Transcendental Criticism and Autotelie der Reason. 1983.
- Lectures on practical philosophy. 1925.
- William Stern: Person and thing. System of philosophical worldview. Volume 1: Derivation and Fundamentals. Barth, Leipzig 1906 (2nd edition 1923); Volume 2: The human personality. 1918 (3rd edition 1923); Volume 3: Value Philosophy. 1924.