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Hans Jonas (1903-1993), philosophe juif allemand, eleve de Husserl, Heidegger et Bultmann, ami de Hannah Arendt, successivement etabli en Palestine, au Canada et a New-York, a elabore une pensee originale, trop souvent recue dans la dispersion. On le connait tantot pour ses travaux sur la Gnose, tantot pour son livre Le Concept de Dieu apres Auschwitz, ou encore sa biologie philosophique , ou enfin le principe responsabilite qu'il a formule. On se propose ici d'exposer les grands themes de cette oeuvre - le nihilisme gnostique, l'enracinement dans le monde materiel, la refondation ethique - en prenant le concept de vie pour fil directeur parce qu'il donne a cette oeuvre plurielle son foyer et son unite. C'est en effet la decouverte d'un air de famille entre l'esprit de la Gnose et la pensee heideggerienne de l'existence qui conduit Hans Jonas a prendre conscience de l'oubli de la vie par la philosophie et a en repenser le concept dans un dialogue avec les donnees de la biologie. Fort d'une philosophie de la vie ainsi concue, il peut alors prendre en charge les defis contemporains lances par la technique en proposant une ethique de la responsabilite, qui fixe des obligations a l'egard de la vie et des generations futures. Eric Pommier est professeur agrege et docteur en philosophie de l'Universite Paris I Pantheon Sorbonne. Membre associe du CERSES, il poursuit ses recherches sur la philosophie contemporaine ainsi que sur le theme de la vie tant au plan phenomenologique qu'ethique a la Pontificia Universidad Catolica a Santiago.
An international, interdisciplinary, and interreligious retrospective examination of Hans Jonas (1903-1993) that engages his ideas in light of Existentialism, utopian thought, process philosophy and theology, Zionism, and environmentalism.
The philosophy of Hans Jonas was widely influential in the late twentieth century, warning of the potential dangers of technological progress and its negative effect on humanity and nature. Jonas advocated greater moral responsibility and taking this as a starting point, this volume explores current ethical issues within the context of his philosophy. It considers the vital intersection between law and global ethics, covering issues related to technology and ethics, medical ethics, religion and environmental ethics. Examining different aspects of Hans Jonas’ philosophy and applying it to contemporary issues, leading international scholars and experts on his work suggest original and promising solutions to topical problems. This collection of articles revives interest in Hans Jonas’ ethical reasoning and his notion of responsibility. The book covers a wide range of areas and is useful to those interested in philosophy and theory of law, human rights, ethics, bioethics, environmental law, philosophy and theology as well as political theory and philosophy.
An analysis of the Jewish background of an eminent philosopher
Hans Jonas bénéficie de la reconnaissance de ses pairs comme de la notoriété auprès d'un large public. L'auteur du " Principe responsabilité " est aussi un spécialiste de la religion gnostique, un philosophe de la vie analysant la dynamique de l'organisme et de l'esprit. La notion de liberté est un fil conducteur herméneutique pour exposer une pensée éclectique mais unitaire et originale.
Jonas was a veritable intellectual celebrity, in Germany, owing to the runaway success of his 1979 book The Imperative of Responsibility, an extra-ordinarily timely work that mediates between humankind's enormous technological capacities and its diminished moral sensibilities. The book became something of a cultural shibboleth; Jonas himself became a celebrated public intellectual. For Jonas, this development must have been enormously gratifying. In the 1920s, Jonas studied philosophy with Edmund Husserl and Martin Heidegger at universities in Marburgh and Freiburg, but the Nazi regime's early attempts to Aryanize the universities forced Jonas to leave Germany for London. He emigrated to Palestine in 1935 and eventually enlisted in the British Army's Jewish Brigade to fight against Hitlerism. Following the Israeli War of Independence, in which he also fought, he emigrated to the US and took a position at the New School for Social Research in New York. He became part of a circle of friends around Hannah Arendt and Heinrich Blucher, which included Adolph Lowe and Paul Tillich. Because Jonas's life spanned nearly the entire twentieth century, this memoir provides nuanced pictures of a host of important historical moments--of German Jewry during the Weimar Republic, of German Zionism, of the Jewish emigrants in Palestine during the 1930s and 1940s, and of German Jewish emigre intellectuals in New York. In addition, Jonas outlines the development of his work, beginning with his studies under Husserl and Heidegger and extending through his later metaphysical speculations about "God after Auschwitz."
This volume is devoted to exploring a subject which, on the surface, might appear to be just a trending topic. In fact, it is much more than a trend. It relates to an ancient, permanent issue which directly connects with people’s life and basic needs: the recognition and protection of individuals’ dignity, in particular the inherent worthiness of the most vulnerable human beings. The content of this book is described well enough by its title: ‘Human Dignity of the Vulnerable in the Age of Rights’. Certainly, we do not claim that only the human dignity of vulnerable people should be recognized and protected. We rather argue that, since vulnerability is part of the human condition, human vulnerability is not at odds with human dignity. To put it simply, human dignity is compatible with vulnerability. A concept of human dignity which discards or denies the dignity of the vulnerable and weak is at odds with the real human condition. Even those individuals who might seem more skilled and talented are fragile, vulnerable and limited. We need to realize that human condition is not limitless. It is crucial to re-discover a sense of moderation regarding ourselves, a sense of reality concerning our own nature. Some lines of thought take the opposite view. It is sometimes argued that humankind is – or is called to be – powerful, and that the time will come when there will be no vulnerability, no fragility, no limits at all. Human beings will become like God (or what believers might think God to be). This perspective rejects human vulnerability as in intrinsic evil. Those who are frail or weak, who are not autonomous or not able to care for themselves, do not possess dignity. In this volume it is claimed that vulnerability is an inherent part of human condition, and because human dignity belongs to all individuals, laws are called to recognize and protect the rights of all of them, particularly of those who might appear to be more vulnerable and fragile.
This book offers a serious take on the social-environmental crisis that our world suffers from today. In the first section the authors look at ethical responsibility in relation to the natural environment, whereas in the second section they examine ethical responsibility in the cultural and social environment. The third part includes papers devoted to the philosophy of Paul Ric (1913-2005), written by Ric scholars. The essays focus on ethics and the natural, social, or cultural enviroment in Ricoeur's thought. Half of the essays are in English; the other half are in French and German. (Series: Eco-Ethica, Vol. 5)[Subject: Religious Studies, Christianity Studies, Philosophy]