Günther Anders

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Günther Anders with Hannah Arendt (1929)

Günther Anders (real name Günther Siegmund Stern ; born July 12, 1902 in Breslau ; died December 17, 1992 in Vienna ) was a German-Austrian philosopher , poet and writer .

Anders dealt with the ethical and technical challenges of his time; its main theme was the destruction of humanity . He was a co-founder and leading personality of the anti-nuclear movement , a dedicated technology critic and media philosopher and has also emerged as the author of stories and poems. Regardless of his distancing from the academic philosophy of higher education, Anders is perceived as an object of research at universities, as shown by the list of diploma theses and dissertations with him as a topic.

From 1929 to 1937 he was married to the political philosopher Hannah Arendt (1906–1975).


Youth and Studies

Günther Stern's parents were the Jewish-German psychologists William Stern and Clara Stern . Her standard work Psychology of Early Childhood contains many observations about Günther and his siblings, including the translator and resistance fighter against National Socialism, Hilde Marchwitza . In 1915 the family moved from Breslau to Hamburg. As a 15-year-old, Günther Stern experienced the first formative turning point in his life when he saw mutilated soldiers from the First World War on their way to France with others of the same age:

“On the way, at a train station, probably in Liege, I saw a number of men who, strangely, began at the hips. They were soldiers who had been placed on their stumps and leaned against the wall. So they waited for the train home. "

This experience and the first experiences with anti-Semitism (Anders was bullied by nationalist classmates) led to Günther Stern's transformation into a pacifist , moralist and supporter of the League of Nations . As early as 1917, he and two friends from his youth founded Europa Unita , the association for a united Europe without borders :

“By candlelight, we painted over the borders on a map of Europe with white paint and cut EU into the palms of our hands. We bled like pigs and ran to the nurse, an Alsatian. She understood immediately and became the third member. This experience made me a moralist. "

Stern studied philosophy with Ernst Cassirer , Martin Heidegger and Edmund Husserl . He received his PhD in 1923 in Husserl at the University of Freiburg on phenomenology . After graduating, Anders lived for a few years from philosophical and essayistic lectures, journalistic and fiction work for specialist magazines, radio stations and newspapers from Paris to Berlin.

Marriage to Hannah Arendt

Günther Stern met Hannah Arendt in 1925 as a philosophy student in Marburg , and they both moved in Berlin in 1929 before they got married. Their marriage lasted until 1937, and Arendt's name was Stern during that time. After a short stay in Heidelberg, the couple lived in Frankfurt for a year. During this time, Stern mainly worked on a systematic philosophical anthropology . He initially succeeded in arousing interest in his habilitation on the philosophy of music from Max Wertheimer , Paul Tillich and Karl Mannheim . There are rumors that Theodor W. Adorno raised violent objections to Stern's work because of a supposed Heidegger closeness and for qualitative reasons, and that the habilitation at Tillich in Frankfurt was therefore unsuccessful. In any case, the couple moved back to Berlin. In 1979, in an interview with Mathias Greffrath , Anders reported that he had been put off by the scientists in 1930: “Now it's the turn of the Nazis for a year or so. When they are finished, we will do your habilitation. "

Stern wrote so many articles for the Berliner Börsen-Courier that the head of the feature pages, Herbert Ihering , suggested that the author use a pseudonym in order not to publish half of all articles under a single name . Günther Stern chose the name Günther Anders . He later used this name exclusively for his publications.

Exile in Paris

Günther Anders took Hitler's announcements and the beginning of the persecution of the Jews by the National Socialists very seriously and emigrated to Paris for three years shortly after the Reichstag fire in March 1933. In the same year he was stripped of his citizenship as a Jew. In his opinion, the later Federal Republic of Germany or the GDR should have revoked this expatriation of their own accord , but this did not happen. The seizure of power of Hitler and the message concerning the establishment of concentration camps called Anders the second major turning point of his life, made him a pronounced political intellectuals and writers.

Hannah Arendt, who followed him into exile in Paris a short time later, brought him the typescript of his novel The Molussian Catacomb to Paris. "The content of the book was the mechanics of National Socialism"; Its frame is formed by the situation of two prisoners in a dark dungeon, the older of whom tells the younger the tradition of the pariah's resistance to totalitarian rule . The attempt to publish the book in the only possible German-language publisher in Paris failed, according to Anders' account, because of the editor Manès Sperber , who had also fled Berlin and was a party communist , who, as Anders later claimed, helped the question "And do you think that is true to the line?" The novella Learsi , written in Paris in spring 1933, about the situation of outsiders among German Jews was not published either. The lecture text Pathologie de la liberté (Pathology of Freedom) alone appeared in two parts in 1935/36 in the journal Recherches Philosophiques . Jean-Paul Sartre said that the text had an influence on the emergence of existentialism .

A second uncle of Günther Anders, Walter Benjamin , was supported by Hannah Arendt when he also went into exile in Paris in 1933 and was almost destitute there; A lively correspondence has been passed down between them.

While Arendt earned money through her work for Zionist refugee organizations, Anders was unable to contribute much to the common livelihood while in exile in Paris. The marriage finally broke up, partly because of the difficult economic and human conditions of life together in the Latin Quarter . Even before the divorce in 1937, Arendt had met her future second husband, Heinrich Blücher .

Emigration to the USA

Concerned about the looming new world war , Günther Anders traveled on to New York in 1936 . Anders' father, who had become a professor in North Carolina , supported him in the early stages. Anders got into trouble with the US bureaucracy, which suspected him of being a leftist even before the McCarthy era . He received the naturalization papers only after many years.

The following fourteen years in American exile were shaped by a variety of odd jobs. However, he also wrote articles for the German-language Jewish magazine Aufbau and published poems and short stories in the Austro-American Tribune . Günther Anders was a private tutor at Irving Berlin , tried several times unsuccessfully as a screenwriter in Hollywood , was employed in a museum, worked at times in the costume store of a film studio and in factories in Los Angeles . In addition to his descriptions in the diaries, he has incorporated the experiences of this time into his main work The Antiquity of Man .

He returned to New York from California to take up a position at what was then the Office for War Information (OWI) . This government agency compiled information in many languages ​​that was broadcast over the radio in Nazi- occupied Europe. After several months, Anders stopped his work on the grounds that he had not fled fascism in order to now produce American fascist brochures for Germany.

Finally Anders got an academic job as a lecturer . He lectured on the philosophy of art at New York's New School for Social Research . His series of lectures and seminars included interpretations of Rembrandt's painting Segen Jakobs as well as analyzes of songs by Franz Schubert . The students with their constant burden of exams were overwhelmed by the breadth of Anders' lectures. Günther Anders also saw the problems as a disruption of the students' spontaneity due to a psychoanalytical or, better, vulgar psychoanalytical expression that was common in some academic circles in the 1940s .

post war period

Hiroshima and Nagasaki

The dropping of the atomic bomb on Hiroshima on August 6, 1945 marked the third turning point in Anders' life. As a writer, he had not been able to react to it for years because my imagination, thinking, my mouth and my skin were on strike at the enormity of the events , while he understood intellectually that it was now possible to extinguish all life on earth. Only after he had permanently returned to Europe in 1950, did he manage to describe the event in the chapter On the Causes of Our Apocalypse Blindness in the first volume of The Antiquity of Man .

Anders was one of the leading initiators of the international movement against nuclear weapons together with Robert Jungk and drove to Hiroshima and Nagasaki in 1958 for the anniversary of the drops . He described his experiences and thoughts there in his essay The Man on the Bridge , published in 1959 . In 1959, inspired by an article in Newsweek , the writer began an exchange of letters with ex-Air Force pilot Claude Eatherly , who had investigated the weather conditions over Hiroshima and felt himself to be partly responsible, persecuted by the thousands of dead, and who had attempted two suicides . Anders took Eatherly's feelings of guilt seriously and reacted indignantly to a critical book by journalist William Bradford Huie.

More marriages

From 1945 to 1955 Anders was married to the Austrian writer Elisabeth Freundlich , whom he had met as editor of the feature pages of the Austro-American Tribune in New York. With her he returned to her hometown Vienna in 1950. At first they lived with the parents of the brothers Christian and Engelbert Broda . Through Christian mediation, they quickly received Austrian citizenship (in the case of Elisabeth Freundlich: back).

His third marriage was in 1957 to the American-Jewish concert pianist Charlotte Zelka (actually: Zelkowitz), who ended the relationship in 1972 with the fact that she did not return to him from a visit to her family and informed him of this. The marriage did not end in divorce. After the separation, contact with Anders was limited to letters, telephone calls and occasional visits, including with Elisabeth Freundlich, in whose favor she deposited a notarial waiver of Günther Anders' future legacy.

In the late 1980s, the writer, handicapped by a painful polyarthrosis , lived with Freundlich again and ran a household with the nearly blind woman.

Freelance writer

1950 to 1968

Günther Anders lived permanently in Vienna from 1950, since neither the Federal Republic of Germany Konrad Adenauer nor Walter Ulbricht's GDR agreed with him. He turned down the professorship for philosophy at the University of Halle offered to him by Ernst Bloch , as he had suffered from allergies to stereotypical philosophical school expressions for days in Freiburg . He preferred to work as a freelance writer, write for the radio, and translate plays.

His book Kafka: Pros and Cons. Anders opened the door to the trial documents , which appeared in 1951 at CH Beck . a. for the Munich magazine Merkur , the editor of which Hans Paeschke preprinted several chapters of the first volume of his main work Die Antiquiertheit des Menschen . In 1959, Günther Anders turned down an offer to a chair at the Free University of Berlin . In 1961 and 1962, respectively, he published books on George Grosz and Bertolt Brecht , both of whom he had met personally during his time in Berlin and in exile.

In Wir Eichmannsöhne , published in 1964, Anders dealt with the Holocaust . In 1967 he was a juror at Bertrand Russell's Tribunal against War Crimes ( Russell Tribunal ). His essayistic work Visit beautiful Vietnam criticized the Vietnam War , as did the 1968 movement later .

1970 to 1992
The grave of Günther Anders, Hernalser Friedhof in Vienna.

Anders criticized technology in some of the works in the last two decades of his life: The view from the moon over the first moon landing, the end of times and the end of times over the atomic bomb, and finally the second volume of his major work The Antiquity of Man are examples of this. In addition to an introduction to the three industrial revolutions, the first book contains a total of 25 essays on contemporary technology and science and on definitions and aspects of work and humanity . The essays are linked to the question of the extent to which the term antiquated can be applied to previously valid terms and ideas.

Anders dealt with his Jewish roots and the history of Judaism in his contribution to the anthology Mein Judentum and in a visit to Hades. Auschwitz and Breslau 1966 with flashback 1944–1949 and after “Holocaust” 1979 . In the heresies , Anders described encounters and arguments with representatives of religions and ideologies. In 1982 he left the Israelitische Kultusgemeinde Vienna in protest against their complete approval of the Israeli Lebanon campaign .

In 1985 Anders turned down the Andreas Gryphius Prize for political reasons, as did the honorary doctorate from the University of Vienna in 1992. His stance on the question of violence - Anders asked whether attacks on operators of nuclear power plants were legitimate - sparked intense discussions. The novel The Molussian Catacomb , compiled from individual stories in the 1930s, did not hit bookstores until 1992, the year he died. In the novel, the author dealt with the psychological mechanisms that had made National Socialism possible.

Anders died on December 17, 1992 in Vienna and was buried in an honorary grave in the Hernalser Friedhof (group U2, number 2) in Vienna. His estate administrator is Gerhard Oberschlick .


Methodical approaches

Anders assumes that individual phenomena allow conclusions to be drawn about the overall social situation . B. the television or the atomic bomb. In contrast to Edmund Husserl , he cites a time dimension of the phenomena, which is supposed to show that their essence changes over time.

He assumes that people have a structural historical changeability and an ontological difference to the world. The identity of the human being is not determined once and for all (negative anthropology) , which is the prerequisite for positive freedom and for the creation of an unchangeable world or environment, science, art, etc.

Technology philosophy

His criticism of civilization in the middle of the 20th century is based on the gap between the imperfection of humans and the ever-increasing perfection of machines. Anders calls this phenomenon the Promethean gradient . With this he connects the Promethean shame , i.e. H. the one created by the desire to be like a machine in humans, in the face of their own inferiority to their technical creations.

The discrepancy between the performance of humans and that of their devices has increased since the tool, as an extension and improvement of human organs, has been replaced by the machine with its own dynamics; this was the beginning of man's antiquity. Being human - basically life in general - now appears as an antiquated form of existence; By means of work , man creates products with which he makes himself superfluous. Named gap between what humans imagine, and what he can produce, puts another meaning of the term antiquity of man close: Man is, according to Anders antiquated in his ways of thinking, of imagining, d. H. backward compared to what it is capable of producing.

Anders does not see technologies as a value-neutral means to an end: The specification of the devices already defines their application. Specific economic, social and political conditions produced machines which in turn brought about specific economic, social and political changes; Technology is transformed from an object to a subject of history. But people can no longer recognize the structural power of the devices, can no longer cope with practical constraints emotionally and cognitively and feel that they are deficient. The structural superiority of the devices has both positive consequences, e.g. B. Facilitation of work, as well as negative, z. B. the disappearance of the purposefulness of work. The man is now a responsible for maintenance object shepherd become the devices.

watch TV

His cultural criticism is also reflected in his attitude towards television. It is postulated differently that television only tells a part about facts, never everything. As the recipient of television information, people are led to believe objectivity, they are relieved of the work of judgment , the idea is suggested that they can dispose of what is absent, which they perceive as an increase in power. According to Anders, the difference between event and image is obliterated, resulting in a structural deception about the consumer's dependence on judgments already made ( ontological ambiguity) .

It is therefore irrelevant what is shown, the only relevant is that it is shown at all: the television picture pretends to be the image of reality and thus becomes a model for this particular reality. That leads to the boomerang effect. Man aligns himself with the image of reality, and reality becomes this distorted image in this way. Suddenly what can be seen on television is true: the lie was true .

Furthermore, television produces a certain type of human being: the isolated mass hermit . It represents a negative family table: There is no longer a common center, but only an individual vanishing point.

Atomic bomb

The scholar deals with three sets of questions:

  • What kind of being , phenomenologically, is the bomb? Which maxims can be derived from this, and what does this mean for world politics ?
  • What does the existence of the bomb and the associated potential for annihilation mean in terms of the philosophy of history for human self-understanding?
  • What prevents mankind from properly perceiving the atomic situation, what strategies are it played down, and how can this blindness be countered?

According to Anders, the bomb cannot be classified into any end-means category: As a means, it can only be used when it is not used, that is, as a deterrent ; it is not used if it can be threatened or must be expected at any time, d. that is, their being there is their commitment. The bomb is also omnipotent : it blackmail everyone or none. Basically, this represents a "self-extortion" of humanity. The human dream of omnipotence is negatively fulfilled: We have the power to put an end to the world and have become the masters of the apocalypse . With the possibility of wiping out mankind, the current epoch is the last, because the use of the bomb means the annihilation of the past and future.

There is a difference between humanity as a potential victim and the plurality of powers that come into question as perpetrators. The process of the mass annihilation of people is becoming more and more similar to industrial production based on the division of labor: Nobody does anything bad, everyone just does their manageable work. This becomes clear in his correspondence with Hiroshima pilot Claude Eatherly . The horrific is also veiled and disillusioned by scientific jargon, technical terms, abbreviations, false comparisons and jokes . The human being is unable to adequately perceive this situation and its immanent danger and to counter it appropriately cognitively and emotionally.


According to Anders, the technically changed world has liquidated the previous moral forms. The claim of a new morality and humanity causes the continued existence of humanity. According to Anders, neither morality nor the existence of the human species can be logically justified; Humanity has to be practical.

Since the product and its manufacture are torn apart, the moral status of a product, for example poison gas or the hydrogen bomb , does not seem to cast a shadow over the morals of those who take part in that production. The person involved is thus morally relieved.

The task of our epoch is to give people sovereignty over machines and to avert impending atomic and technically induced ecological catastrophes. However, he does not demand a blind hostility to technology, but reasonable reflection and the resulting, if necessary, violent actions.

The human being has to develop “moral fantasy”, that is to say train the feeling for the perception of the “unthinkable” in order to be able to assess the consequences and to be able to take a universal Hippocratic oath :

“Not to accept or carry out any work without first checking whether it is direct or indirect destruction work; to abandon the work in which we are currently participating if it turns out to be such direct or indirect destruction. "




  • The view from the tower. Fables. With 12 illustrations by A. Paul Weber . CH Beck, Munich 1968, ISBN 3-406-00336-2 .
  • Cosmological humoresque. Narratives . Suhrkamp st 432, Frankfurt am Main 1978, ISBN 3-518-36932-6 .
    • Second, text-identical edition under: Stories. Happy philosophy . Suhrkamp st 432, Frankfurt am Main 1987, ISBN as above.
  • Mariechen. A bedtime story for lovers, philosophers and members of other professional groups. CH Beck, Munich 1987, ISBN 3-406-37403-4 .
  • The Molussian Catacomb. Novel. CH Beck, Munich 1992, ISBN 3-406-36473-X .

Diaries and memories

  • The man on the bridge. Diary from Hiroshima and Nagasaki. CH Beck, Munich 1959.
  • The writing on the wall. Diaries 1941–1966. CH Beck, Munich 1967.
  • Visit to Hades. 1. Auschwitz and Breslau 1966. 2. After “ Holocaust ” 1979. CH Beck, Munich 1979. ISBN 3-406-41744-2 (Part 1 is the second part of the book Diaries 1941–1966 . Flashback and Part 2 were added here as stated.)
  • Heresies. CH Beck, Munich, 1982. ISBN 3-406-39265-2 .
  • Love yesterday. Notes on the history of feeling. CH Beck, Munich 1986. ISBN 3-406-42477-5 .

Correspondence and conversations

  • Robert Jungk (Ed.): Off limits for the conscience. The correspondence between Hiroshima pilot Claude Eatherly and Günther Anders. Introduction: Robert Jungk, foreword: Bertrand Russell, Rowohlt, Reinbek 1961
  • Bert Brecht . Conversations and memories. Arche, Zurich 1962. Again in: Mensch ohne Welt
  • We Eichmannsons. Open letter to Klaus Eichmann. CH Beck, Munich 1964
  • “When I'm desperate, what's my business?” In: Mathias Greffrath (Ed.): The destruction of a future. Talks with emigrated social scientists. Rowohlt, Reinbek 1979. ISBN 3-499-25123-X ; Campus, Frankfurt am Main / New York 1989. ISBN 3-593-34076-3 . Again in: Elke Schubert (1987), pp. 19-53.
  • Elke Schubert (Ed.): Günther Anders answers. Interviews & explanations. With an introduction by Hans-Martin Lohmann . Tiamat, Berlin 1987. ISBN 3-923118-11-2 .
  • The cherry fight. Dialogues with Hannah Arendt. With an essay by Christian Dries: Günther Anders and Hannah Arendt - a relationship sketch. Ed .: Gerhard Oberschlick, CH Beck, Munich 2011. ISBN 978-3-406-63278-5 .
  • Hannah Arendt – Günther Anders. Write hard facts about yourself . Letters 1939 to 1975, texts and documents. Edited by Kerstin Putz, CH Beck, Munich 2016, ISBN 978-3-406-69910-8 .
  • Löwith discussion and correspondence from Günther Anders, Leo Löwenthal , Karl Löwith as well as from this: Marx's explanation of Christianity as an inverted world from his book Von Hegel bis Nietzsche and Mike Rottmann, which was discussed by Anders : "Driven across the globe ..., noisier than others. " In: sans phrase issue 13, autumn 2018; ça ira (Freiburg) 2018, pp. 98–147. ISSN  2194-8860 , ISBN 978-3-86259-913-4 .

Philosophical and Political Writings

  • The role of the situation category in the logical sentences . First part of an investigation into the role of the situation category. Phil. Diss., University of Freiburg, 1924
  • About having. Seven chapters on the ontology of knowledge. Cohen, Bonn 1928.
  • Kafka: Pros and Cons. The trial documents. CH Beck, Munich 1951.
  • The antiquity of man. Volume I: On the Soul in the Age of the Second Industrial Revolution. CH Beck, Munich 1956, ISBN 3-406-47644-9 .
    • 4th, [first time:] revised edition, CH Beck Paperback, Munich 2018, ISBN 978-3-406-72316-2 . [Pagination differs from previous editions.]
  • George grosz. Arche, Zurich, 1961.
  • Philosophical shorthands. CH Beck, Munich 1965, ISBN 3-406-37231-7 .
  • The dead. Talk about the three world wars. Pahl-Rugenstein, Cologne 1966.
  • Nuremberg and Vietnam. Synoptic mosaic. Voltaire, Berlin 1967.
  • Visit beautiful Vietnam. ABC of aggression today. Pahl-Rugenstein, Cologne 1968.
  • The view from the moon. Reflections on space flights. CH Beck, Munich 1970, ISBN 3-406-37446-8 .
  • Crime escalation. From an ABC of American aggression against Vietnam. Union, Berlin 1971.
  • End time and end time. Thoughts on the atomic situation. CH Beck, Munich 1972.
  • The antiquity of man. Volume II: On the Destruction of Life in the Age of the Third Industrial Revolution. CH Beck, Munich 1980, ISBN 3-406-47645-7 .
    • 4th, [first:] revised edition, CH Beck Paperback, Munich 2018, ISBN 978-3-406-72317-9 . [Pagination differs from previous editions.]
  • Horst-Eberhard Richter , Günther Anders, Hans-Jürgen Wirth : After Chernobyl - will oblivion rule again? Psychosozial magazine (main topic), Volume 29, Weinheim 1986 (Beltz), ISBN 3-930096-01-3 .
  • The atomic threat. Radical considerations. [Fifth edition of Endzeit und Zeitenende, expanded by a foreword ] CH Beck, Munich 1981, ISBN 3-406-49449-8 .
  • Man without a world. Writings on art and literature. [About Döblin, Kafka, Brecht, Heartfield, Broch and Grosz. With an introduction, 13 illustrations of graphic works and a song text by the author] CH Beck, Munich 1984, ²1993 (Beck'sche series 1011), ISBN 3-406-37401-8 .
  • Manfred Bissinger (Ed.): Violence - yes or no. A necessary discussion. Knaur TB 3893, 1987, ISBN 3-426-03893-5 .
  • Alfred J. Noll (Ed.): Disobedience to the state. By Henry David Thoreau , Günther Anders and Alfred J. Noll; with audio cassette: Helmut Qualtinger reads Henry David Thoreau. ISBN 3-7046-0174-8 .
  • The world as a phantom and a matrix. Philosophical reflections on radio and television. Novalis, Schaffhausen 1990.
  • On philosophical diction and the problem of popularization. Wallstein, Göttingen 1992, ISBN 3-89244-042-5 .
  • Gerhard Oberschlick (ed.): Homeless sculpture. About Rodin. Translator: Werner Reimann, CH Beck, Munich 1994, ISBN 3-406-37450-6 .
  • Gerhard Oberschlick (Ed.): About Heidegger. Translator: Werner Reimann, epilogue: Dieter Thomä, CH Beck, Munich 2001, ISBN 3-406-48259-7 .
  • Reinhard Ellensohn (Hrsg.): Music philosophy writings. Texts and documents. CH Beck, Munich, 2017, ISBN 978-3-406-70661-5 .
  • Christian Dries (Ed.) With the participation of Henrike Gätjens: Die Weltfremdheit des Menschen. Writings on philosophical anthropology. CH Beck, Munich 2018, ISBN 978-3-406-72697-2 .


  • About the so-called connectedness of being of consciousness. In: Archives for Social Science and Social Policy 1930
  • Une interprétation de l'aposteriori. In: Recherches Philosophiques 1935
  • Pathology de la liberté. In: Recherches Philosophiques 1936
  • About Broch. Virgil's death and the diagnosis of his illness. In: Austro-American Tribune 1945
  • Nihilism and Existence. In: Neue Rundschau (Stockholm) 1946
  • On the Pseudo-Concreteness of Heidegger's Philosophy. In: Philosophy and Phenomenological Research Vol. 3/48 1948
  • Reflections on the H-Bomb. In: Dissent 1956
  • Vietnam and no end. In: Das Argument (Berlin) 1967
  • Dead for breakfast. On the psychopathology of the mass media and their consumers using the example of reporting on Vietnam. In: FORVM 1970
  • The consequences of the consequences. Every power plant is a bomb. In: FORVM 1977
  • Of course, accepting your Gryphius Prize is out of the question. Günther Anders' letter of rejection. In: Frankfurter Rundschau , 1985
  • Why I don't want to appear in a magazine together with Ernst Jünger . In: Die Zeit 1985
  • Nuclear power is the extinction of the future. In: Psychologie heute 1986
  • About Rilke and the German ideology (from the estate). In: sans phrase issue 7, autumn 2015; ça ira (Freiburg) 2015, p. 109. ISSN  2194-8860
  • About the esotericism of philosophical language. Sixth, reviewed print and three first publications from the estate: After the lecture. Continuation of the dialogue on esotericism, Adorno conversation and last night's message. With materials and contributions by Konrad Paul Liessmann: Hot Potatos on the correspondence between Anders and Adorno, as well as Gerhard Oberschlick: Editorial remarks. In: sans phrase issue 10, spring 2015; ça ira (Freiburg) 2017, p. 98. ISSN  2194-8860
  • Ten theses on education today (from the estate: written 1947). In: Zwischenwelt. Journal of the Culture of Exile and Resistance, 35th Year, No. 1-2, June 2018, p. 42. ISSN  1606-4321 .


  • Riwe Kwiatowski , prayer of a ghetto Jew. In: Structure , 1946
  • Seán O'Casey , The Prize Cup. In: Frankfurter Hefte , 1953
  • Sean O'Casey, The Bishop's Bonfire. A sad piece in the Polkatakt. Dramas of Time Volume 18, Lechte, Emsdetten 1956 (all S. O'C. Together with Elisabeth Freundlich)


Secondary literature


Interviews and discussions

  • Gero von Boehm : Günther Anders. October 30, 1986 . Interview in: Encounters. Images of man from three decades . Collection Rolf Heyne, Munich 2012, ISBN 978-3-89910-443-1 , pp. 141-150
  • Hellfried Brandl : Günther Anders. The philosopher of the apocalypse . Interview in: Encounters. Conversations with contemporary witnesses . Böhlau, Vienna 2012, ISBN 3-205-99375-6 , pp. 79–94


About life, work and individual aspects

  • Gabriele Althaus: Life between being and nothing. Three studies on Günther Anders . Metropol, Berlin 1989, ISBN 3-926893-78-8 .
  • The antiquity of man - Günther Anders . With contributions by Ludger Lütkehaus , Ernst screw, Volker Kempf, Christophe David and Dirk Röpcke. Action, culture, interpretation. Humanities Online, Frankfurt am Main 2003, ( Journal for Social and Cultural Studies ( Topic ) 2, ISSN  0942-8356 ), ssl.humanities-online.de .
  • Heinz Ludwig Arnold (Ed.): Günther Anders . Edition Text + Criticism, München 1992, ISBN 3-88377-415-4 , ( Text + Criticism 115), (with bibliography of works by and about G. Anders, pp. 89-101), etk-muenchen.de .
  • Raimund Bahr (ed.): Vacation from nothing. Documentation of the symposium of the same name on the 100th birthday of Günther Anders in June 2002 in Vienna . With contributions by Wolfgang Beck, Konrad Paul Liessmann , Ernst screw, Armin Anders, Karin Maire, Wendelin Schmidt-Dengler , Dirk Röpcke and Werner Deutsch. Edition Art & Science, St. Wolfgang 2005, ISBN 3-902157-13-5 .
  • Max Beck: Günther Anders' occasional philosophy. Exile experience - concept - form. With a foreword by Konrad Paul Liessmann. Klever Verlag, Vienna 2017, ISBN 978-3-903110-22-9 .
  • Christian Dries:
    • Günther Anders and Hannah Arendt - a relationship sketch. In: Günther Anders: Die Kirschenschlacht [etc.] - see above, Diaries and Memories, 2011.
    • The world as an extermination camp. A critical theory of modernity following Günther Anders, Hannah Arendt and Hans Jonas . Bielefeld (transcript) 2012. ISBN 978-3-8376-1949-2 .
    • Vita Günther Anders (1902–1992) . guenther-anders-gesellschaft.org
  • Oliver G'schrey: Günther Anders - “End Times” discourse and pessimism . Junghans, Cuxhaven 1991, ISBN 3-926848-22-7 , ( University Theses Philosophy 10), (At the same time: Munich, Univ., Diss., 1991).
  • Franz Haas: Musicians in the mass grave. How to deal with Günther Anders in Italy . In: Sinn und Form 3/1992, pp. 486–492.
  • Martin A. Hainz : Trojan horse, negative or: Günther Anders als False Enemy Paul Celans. In: arcadia 38, 2003, 1, ISSN  0003-7982 , pp. 66-76.
  • Martin A. Hainz: On the Subtlety of the Moral - Two Kantian Readings. In: Wiener Jahrbuch für Philosophie 36, 2004, ISSN  0083-999X , pp. 27-38.
  • Edouard Jolly: Nihilisme et technique. Etude sur Günther Anders . EuroPhilosophie Editions, coll. “Bibliothèque de philosophie sociale et politique”, February 2010.
  • Volker Kempf : Günther Anders. Connection theorist to Georg Simmel? Lang, Frankfurt am Main a. a. 2000, ISBN 3-631-36021-5 , ( Europäische Hochschulschriften 22, 345).
  • Konrad Paul Liessmann (Ed.): Günther Anders controversial. Beck, Munich 1992, ISBN 3-406-34059-8 , ( Beck'sche series 467), (contributions to the Anders Symposium, Vienna 1990).
  • Margret Lohmann: Philosophizing in the end times. On the analysis of the present by Günther Anders . Fink , Munich 1996, ISBN 3-7705-3112-4 , (also: Hamburg, Univ., Diss., 1994).
  • Ludger Lütkehaus :
    • Philosophizing according to Hiroshima. About Günther Anders . Fischer-Taschenbuch-Verlag, Frankfurt am Main 1992, ISBN 3-596-11248-6 , ( Fischer Pocket Books - Philosophy 11248).
    • Black ontology. About Günther Anders . 2nd Edition. zu Klampen, Lüneburg 2002, ISBN 3-934920-17-9 , (new edition of: Philosophieren nach Hiroshima. About Günther Anders . Fischer-Taschenbuch-Verlag, Frankfurt am Main 1992, ISBN 3-596-11248-6 ).
  • Marcel Müller: From Unworldliness to Antiquity. Philosophical anthropology with Günther Anders . Tectum-Verlag, Marburg 2012, ISBN 978-3-8288-2885-8
  • Sabine Palandt: The art of foresight. Günther Anders' methodological and psychological approaches to criticism of technology . Wissenschaft- & Technik-Verlag, Berlin 1999, ISBN 3-89685-313-9 , (also: Hannover, Univ., Diss., 1998).
  • Werner Reimann: Refused reconciliation. On the philosophy of Günther Anders . Passagen, Vienna 1990, ISBN 3-900767-60-2 , (Passagen Philosophy) , (At the same time: Berlin, Freie Univ., Diss., 1990).
  • Dirk Röpcke, Raimund Bahr (ed.): Secret agent of the mass hermits - Günther Anders . Edition Artscience, Vienna-St. Wolfgang 2002, ISBN 978-3-902157-02-7 , ( table of contents and review Süddeutsche Zeitung ).
  • Jan-Philipp Schäfer: The human being as border crosser. Distance and closeness in Günther Anders' negative anthropology . wbg Academic 2019, ISBN 978-3-534-40207-6 (dissertation)
  • Thierry Simonelli: Günther Anders. De la désuétude de l'homme . Paris, Éditions du Jasmin, 2004, ISBN 2-912080-77-0 , (Désaccords) , ( review by Angèle Kremer Marietti ( memento of March 13, 2007 in the Internet Archive ), Simonelli, un philosophe dans la ville review in the Goosch .lu Nr. 058 - 21.01.2005 ( Memento from March 17th, 2008 in the Internet Archive ), Book Description ).
  • (ita) Alessio Cernicchiaro: Günther Anders. La Cassandra della filosofia. Dall'uomo senza mondo al mondo senza uomo . Petite Plaisance, Pistoia 2014.

Media education, media philosophy

  • Frank Hartmann : Günther Anders . In: Uwe Sander et al. (Ed.): Handbuch Medienpädagogik, Wiesbaden 2008, ISBN 978-3-531-15016-1 , pp. 211-216.
  • Frank Hartmann: From reproduction to simulation. Günther Anders cultural apocalypse. In: Frank Hartmann: Media Philosophy. WUV, Vienna 2000, ISBN 3-8252-2112-1 , pp. 213-236.
  • Matthias M. Schönberg: About the impossibility of orientation in the “television and internet society”. Attempt to analyze the actuality of the media-philosophical reflections of Günther Anders . Flensburg 2003, (Flensburg, Univ., Diss., 2003), online (PDF; 2.36 MB) .

See also

Individual evidence

  1. a b Mathias Greffrath : Praise of stubbornness . In: The time
  2. On the other hand, Christian Dries emphasizes: (Although) "his habilitation plans failed - but not, as is often rumored, because of an intrigue of Adorno, who was a year younger and who, like Stern [= Anders], worked on the music-philosophical terrain." (Ch. Dries: Vita Günther Anders [1902–1992], guenther-anders-gesellschaft.org accessed on December 14, 2017.)
  3. “When I'm desperate, what's my business?” In: The Destruction of a Future - Conversations with emigrated social scientists. Rowohlt 1979; again in: Elke Schubert (Ed.): Günther Anders answers. Interviews & explanations. Edition Tiamat, Berlin 1987, p. 29. ISBN 3-923118-11-2 .
  4. See: “In 1933 I was stripped of my German citizenship because I had openly warned Hitler of the danger in Paris. Since in the 45 years since the collapse of the Third Reich neither the Federal Republic nor the GDR had the idea of ​​revoking this expatriation, I see no reason to publicly comment on any question concerning Germany. ”- Günther Anders, quoted after : Volker Hage: Günther Anders turns ninety in Vienna. The dissident. In: The time. July 10, 1992.
  5. G. Anders, interviewed by M. Greffrath. In: Elke Schubert (Ed.): Günther Anders answers. Interviews & explanations. With an introduction by Hans-Martin Lohmann. Tiamat, Berlin, 1987, p. 31. ISBN 3-923118-11-2 .
  6. In: Günther Anders: Stories. Happy philosophy. (Originally: Cosmological Humoreske and Other Stories. ) Suhrkamp Taschenbuch st 432, Frankfurt am Main 1978, pp. 96-189. ISBN 3-518-36932-6 .
  7. Traugott König in the epilogue to the new translation by Jean-Paul Sartre: Being and nothing. Rowohlt Taschenbuch Verlag rororo 13316, Reinbek bei Hamburg 1993, ISBN 3-499-13316-4 , p. 1079 FN 7
  8. ^ G. Anders, interviewed by Mathias Greffrath (1979). In: Elke Schubert (Ed.): Günther Anders answers. Interviews and explanations. Tiamat, Berlin, 1987, p. 38.
  9. ^ G. Anders, interviewed by Mathias Greffrath (1979). In: Elke Schubert (Ed.): Günther Anders answers. Interviews and explanations. Tiamat, Berlin, 1987, p. 39 f.
  10. ^ G. Anders, interviewed by Mathias Greffrath (1979). In: Elke Schubert (Ed.): Günther Anders answers. Interviews and explanations. Tiamat, Berlin, 1987, p. 42.
  11. Dieter E. Zimmer: The Hiroshima Bomber Pilot. Claude Eatherly or The Search for the One Just In: Die Zeit , No. 35, August 28, 1964, features section , pp. 9-10. Eatherly: Innocence and Atonement , In: Der Spiegel , No. 18, April 29, 1964, books , pp. 122–125.
  12. ^ G. Anders, interviewed by Mathias Greffrath (1979). In: Elke Schubert (Ed.): Günther Anders answers. Interviews and explanations. Tiamat, Berlin, 1987, p. 41.
  13. Among other things, Anders found the concept of the human park to denote the hauntingly realistic representation of people in John Galsworthy's work , cf. Kafka: Pro and Contra. The process documents , CH Beck, 1972 (Beck'sche Schwarze Series 21), page 10; again in Mensch ohne Welt , CH Beck ²1993 (Beck'sche series 1011), page 47.
  14. with this title published by Pahl-Rugenstein, Cologne 1968. Excerpts from it and additional criticism in GA: Eskalation des Verbrechens. From an ABC of American aggression against Vietnam. Union, Berlin (East) 1971
  15. Mein Judentum , Ed. Hans Jürgen Schultz, Stuttgart (Kreuz Verlag) 1978, 4th edition 1991, ISBN 3-7831-1055-6 , pp. 60–76 or Munich (dtv non-fiction book 10632) 1986, ISBN 3- 423-10632-8 , pp. 50-66
  16. ^ Munich (Beck'sche Reihe 202) 1979, 3rd edition 1996, ISBN 3-406-41744-2 .
  17. ^ Günther Anders' grave site. Entry at friedhoefewien.at, accessed on October 20, 2014
  18. ^ The atomic threat , p. 137
  19. Invitation: “First award” in the Günther Anders estate, Austrian Literature Archive of the Austrian National Library (ÖLS 237/04)
  20. Full text and images of the out-of-print edition in the Internet edition of FORVM magazine.

Web links

Reception in France

  • Une interprétation de l'a posteriori . Published in French by Günther Anders in 1934.
  • Pathology de la liberté . Published in French by Günther Anders in 1937.
  • Theses sur la théorie des besoins . Theses on “needs”, “culture”, “cultural needs”, “cultural values”, “values” by Günther Anders on August 25, 1942, followed by a discussion between Anders, Adorno, Brecht, Eisler, Horkheimer, Marcuse, Reichenbach et Viertel . Translation [from the Los Angeles Discussions of the emigrated Frankfurt School, united with a group of people around Bert Brecht - cf. Max Horkheimer: Collected writings Volume 12, Nachgelassene Schriften 1931–1949, 5th discussion protocols, Frankfurt am Main (S. Fischer) 1985, pp. 559 ff.] And commentary by Jean-Pierre Baudet.
  • De l'anthropologie negative à la philosophy de la technique . First part of an investigation by Jean-Pierre Baudet of October 3, 2005 on the Les Amis de Némésis website .
This version was added to the list of articles worth reading on December 26, 2009 .