Search results for ""author helmuth plessner""

First published in German in 1940 and widely recognized as a classic of philosophical anthropology, Laughing and Crying is a detailed investigation of these two particularly significant types of expressive behavior, both in themselves and in relation to human nature. Elaborating the philosophical account of human life he developed in Levels of Organic Life and the Human: An Introduction to Philosophical Anthropology, Plessner suggests that laughing and crying are expressions of a crisis brought about in certain situations by the relation of a person to their body.With a new foreword by J. M. Bernstein that situates the book within the broader framework of Plessner's philosophical anthropology and his richly suggestive and powerful account of human bodily life, Laughing and Crying is essential reading for anyone interested in the philosophy of the body, emotions, and human behavior.

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The most important work by a key figure in German thought, Helmuth Plessner’s Levels of Organic Life and the Human, originally published in 1928, appears here for the first time in English, accompanied by a substantial Introduction by J. M. Bernstein, after having served for decades as an influence on thinkers as diverse as Merleau-Ponty, Peter Berger, Habermas, and the new naturalists. The Levels, as it has long been known, draws on phenomenological, biological, and social scientific sources as part of a systematic account of nature, life, and human existence. The book considers non-living nature, plants, non-human animals, and human beings in turn as a sequence of increasingly complex modes of boundary dynamics—simply put, interactions between a thing’s insides and surrounding world. On Plessner’s unique account, living things are classed and analyzed by their “positionality,” or orientation to and within an environment. “Life” is thereby phenomenologically defined, and its universal yet internally variable features such as metabolism, reproduction, and death are explained. The approach provides a foundation not only for philosophical biology but philosophical anthropology as well. According to Plessner’s radical view, the human form of life is excentric—that is, the relation between body and environment is something to which humans themselves are positioned and can take a position. This “excentric positionality” enables human beings to take a stand outside the boundaries of their own body, a possibility with significant implications for knowledge, culture, religion, and technology. Plessner studied zoology and philosophy with Hans Driesch in the 1910s before embarking on a highly productive philosophical career. His work was initially obscured by the superficially similar views of Max Scheler and Martin Heidegger and by his forced exile during World War II. Only in recent decades, as scholarship has moved more squarely into engagement with issues like animality, embodiment, human dignity, social theory, the philosophy of technology, and the philosophy of nature, has the originality and depth of Plessner’s vision been appreciated. A powerful and sophisticated account of embodiment, the Levels shows, with reference both to science and to philosophy, how life can be seen on its own terms to establish its own boundaries, and how, from the standpoint of life, the human establishes itself in relation to the nonhuman. As such, the book is not merely a historical monument but a source for invigorating a range of vital current conversations around the animal, posthumanism, the material turn, and the biology and sociology of cognition. This modern philosophical classic, long-awaited in English translation, is a key book both historically and for today’s interest in understanding philosophy and social theory together with science, without reducing the former to the latter.

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In Political Anthropology (originally published in 1931 as Macht und menschliche Natur), Helmuth Plessner considers whether politics—conceived as the struggle for power between groups, nations, and states—belongs to the essence of the human. Building on and complementing ideas from his Levels of the Organic and the Human (1928), Plessner proposes a genealogy of political life and outlines an anthropological foundation of the political. In critical dialogue with thinkers such as Carl Schmitt, Eric Voegelin, and Martin Heidegger, Plessner argues that the political relationships cultures entertain with one other, their struggle for acknowledgement and assertion, are expressions of certain possibilities of the openness and unfathomability of the human. Translated into English for the first time, and accompanied by an introduction and an epilogue that situate Plessner's thinking both within the context of Weimar-era German political and social thought and within current debates, this succinct book should be of great interest to philosophers, political theorists, and sociologists interested in questions of power and the foundations of the political.

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The most important work by a key figure in German thought, Helmuth Plessner’s Levels of Organic Life and the Human, originally published in 1928, appears here for the first time in English, accompanied by a substantial Introduction by J. M. Bernstein, after having served for decades as an influence on thinkers as diverse as Merleau-Ponty, Peter Berger, Habermas, and the new naturalists. The Levels, as it has long been known, draws on phenomenological, biological, and social scientific sources as part of a systematic account of nature, life, and human existence. The book considers non-living nature, plants, non-human animals, and human beings in turn as a sequence of increasingly complex modes of boundary dynamics—simply put, interactions between a thing’s insides and surrounding world. On Plessner’s unique account, living things are classed and analyzed by their “positionality,” or orientation to and within an environment. “Life” is thereby phenomenologically defined, and its universal yet internally variable features such as metabolism, reproduction, and death are explained. The approach provides a foundation not only for philosophical biology but philosophical anthropology as well. According to Plessner’s radical view, the human form of life is excentric—that is, the relation between body and environment is something to which humans themselves are positioned and can take a position. This “excentric positionality” enables human beings to take a stand outside the boundaries of their own body, a possibility with significant implications for knowledge, culture, religion, and technology. Plessner studied zoology and philosophy with Hans Driesch in the 1910s before embarking on a highly productive philosophical career. His work was initially obscured by the superficially similar views of Max Scheler and Martin Heidegger and by his forced exile during World War II. Only in recent decades, as scholarship has moved more squarely into engagement with issues like animality, embodiment, human dignity, social theory, the philosophy of technology, and the philosophy of nature, has the originality and depth of Plessner’s vision been appreciated. A powerful and sophisticated account of embodiment, the Levels shows, with reference both to science and to philosophy, how life can be seen on its own terms to establish its own boundaries, and how, from the standpoint of life, the human establishes itself in relation to the nonhuman. As such, the book is not merely a historical monument but a source for invigorating a range of vital current conversations around the animal, posthumanism, the material turn, and the biology and sociology of cognition. This modern philosophical classic, long-awaited in English translation, is a key book both historically and for today’s interest in understanding philosophy and social theory together with science, without reducing the former to the latter.

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