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By K. Bruckmeier

Construction on contemporary advancements in social ecology, this e-book advances a brand new serious thought of society and nature, exploring social metabolism and worldwide source flows in modern society. obstacles to worldwide sustainability are pointed out and stipulations for reworking commercial economies in the direction of new sustainable source use are defined.

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That humans lack instincts or organic tools necessary for survival is a common point in the philosophical anthropology of Scheler, Gehlen and Plessner (based on an argument from Herder). 2. Gehlen formulates two properties of humans to characterise their condition: Humans have biological deficits as individuals and as a species, but in spite of such natural deficits they are the only biological species to spread all over the world, colonising, transforming and controlling nature (Gehlen 1942: 237–241).

Nuances of meaning are decisive when he denies human exceptionalism and criticises the understandings of man as having separated from animals and that man has capacities that could not have developed from an animal nature. For him man will always remain an animal, and, if we want to understand the difference between man and other animals, human “organological dilettantism” or organic weaknesses are important (Scheler 1994: 56), as Scheler takes up the classical argument by Herder that resurfaces more elaborately in Gehlen’s and Plessner’s anthropology.

For Scheler this organological dilettantism provides for an argument that the human condition requires further explanation than the biological, which he finds in human spiritual capacity. With that argument he becomes exposed to the criticism of traditional metaphysical speculation about human nature seen from the perspective of an individual person. Source: mentioned in the table As can be seen from Scheler’s arguments, philosophical anthropology takes up interpretations that complement the older hypothesis of man as a being with biological deficits: Homo sapiens does not appear as the result of an accelerated evolution continuing in the footsteps of primate development, but as developing through retardation, as an exception and a sidestep, as human genesis representing an evolutionary anomaly.

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