Günther Anders

He unsuccessfully tried to get a university tenure in the early 1930s and ultimately fled Nazism to the United States. Back in Europe in the 1950s, he published his major book, The Obsolescence of Man, in 1956. An important part of Gunther Anders' work focuses on the self-destruction of mankind, through a meditation on the Holocaust and the nuclear threat. Anders developed a philosophical anthropology for the age of technology, dealing with such other themes as the effects of mass media on our emotional and ethical existence, the illogic of religion, and the question of being a thinker. He was awarded the Sigmund Freud Prize shortly before his death, in 1992.

• Birth Name — Günther Siegmund Stern • Region — Western philosophy • Era — 20th-century philosophy • Name — Günther Anders • Born — 12 July 1902 • Birthplace — Breslau, German Empire (now Wrocław, Poland) • Died — 17 December 1992 • Place of death — Vienna, Austria • Father — William Stern • Mother — Clara Joseephy • School Tradition — Continental philosophy, phenomenology • Main Interests — Philosophy of technology • Alma Mater — University of Freiburg • Notable Ideas — Philosophy of discrepancy • Doctoral Advisor — Edmund Husserl • Academic Advisors — Martin Heidegger

• Illustration — Günther Anders' grave in Vienna

Günther Anders (then Stern) was born on 12 July 1902, in Breslau (now Wrocław in Poland), the son of Jewish heritage founders of child developmental psychology Clara and William Stern and cousin to philosopher Walter Benjamin. His parents kept a diary of Gunther and his two sisters Hilde Stern and Eva Michaelis-Stern from April 1900, the birth of their first child Hilde, until August 1912. This record-keeping would span a combined 18 years in total. While the diaries were mainly an academic exercise in developmental child psychology, they were also a larger glimpse into the lives of the children growing up. The diaries were published in 1914. Anders' sister Hilde was at one time married to the German philosopher Rudolf Schottlaender, who was also a student of Edmund Husserl, and later Hans Marchwitza. His other sister Eva would go on to be a part of Youth Aliyah and later worked for people with mental disabilities. However Anders' own parents, arguably his father, was the most significant intellectual influence in his life. Anders was an atheist, and although he never officially became a member of the Frankfurt School, he did influence the thinking of some of its members. In the late 1920s Anders studied with the philosopher Martin Heidegger at the University of Freiburg. In 1923, Anders obtained a PhD in philosophy; Edmund Husserl was his dissertation advisor. While Anders was working as a journalist in Berlin (Berliner Börsen-Courier) he changed his nom-de-plume to "Anders" (meaning other or different) which would go on to become his official name. There is more than one reason given in literature as to why he changed his name- one reason is that an editor did not want so many Jewish-sounding bylines in his paper, another reason for changing his surname was that his name would connect him to his popular parents. He married, in 1929, a fellow student whom he'd met in Heidegger's seminar: Hannah Arendt. Arendt had previously engaged in an affair with their common mentor. They married in Nowawes and at the time lived on Babelsberg's Merkurstraße 3 in Potsdam. In 1930–31 he unsuccessfully attempted a habilitation under Paul Tillich in sociomusicology, and was advised by Max Wertheimer and Karl Mannheim to be patient. In 1931 he started writing a novel under the title Die Molussische Katakombe (The Molussian Catacomb), a novel about totalitarian techniques of brainwashing taking place within an underground prison. Anders worked on the novel from 1931 to 1933, and his friend Bertolt Brecht submitted it with his entrée or endorsement to the publishing Kipenhauer shortly before the Nazis took power. Anders fled the country shortly after Hitler was appointed chancellor on 30 January 1933, believing the false rumor that Brecht's diary, in which he was often mentioned, had been seized by the Gestapo. Anders was not the only one who feared being targeted by Hitler's agents: His cousin, Walter Benjamin also fled at right around that time and their mutual friend Ernst Schoen was arrested. (Anders, like Benjamin, frequently enjoyed playing chess with Brecht.) Hannah Arendt remained behind in Germany helping to smuggle refugees out of the Reich. She was arrested for eight days, having been reported by a librarian for the work that she was doing in scanning German newspapers for antisemitic propaganda and sending her findings to the World Zionist Congress on behalf of her friend Kurt Blumenfeld's localized (and now exiled) organization, the Zionist Federation of Germany.

In 1933, Anders fled Nazi Germany, first to France (where he and Arendt divorced amicably in 1937), and in 1936 to the United States. In 1934 he gave a lecture on Kafka in Paris at the Institut d'Etudes Germaniques; he would go on to engage with Kafka in the coming years. In the United States, he spent time in New York and California. He spent his time in a multitude of activities, hired in the United States Office of War Information, as a writer for Aufbau (journal), as a reviewer for a philosophical journal, as a tutor in the house of a famous composer and songwriter, as a worker in a factory, as a costume and theatrical property boy in Hollywood, as a tour guide at Metropolitan Museum of Art, as a failed scriptwriter, among others. He was a lecturer in The New School for Social Research. Anders married a second time, in 1945, to the Austrian writer Elisabeth Freundlich, whom he had met in New York.

Anders returned to Europe in 1950 with his wife to live in her native Vienna. While Germany had been the first choice, the political situation was not appropriate, and an academic post in Halle was no longer a choice. He often wrote for Merkur. There, Anders wrote his main philosophical work, whose title translates as The Obsolescence of Humankind (1956). He became a leading figure in the anti-nuclear movement and published numerous essays and expanded versions of his diaries, including one of a trip to Breslau and Auschwitz with his wife. Anders' papers are held by the University of Vienna, and his literary executor is former FORVM editor Gerhard Oberschlick. He and his second wife divorced in 1955. In 1957, Anders married a third time, to American pianist Charlotte Lois Zelka. Gunther knew how to play the piano and violin.

His major work, of which only a few essays have been translated into English, is acknowledged to be Die Antiquiertheit des Menschen (literally "The Antiquatedness of the Human Being"; while "obsolescence" was a typical translation early on, "antiquatedness" is considered more suitable'). By the end of the 20th century, both volumes had sold about 140,000 copies. This wide readership dwarfed scholarly interactions. The essay argues that a gap has developed between humanity's technologically enhanced capacity to create and destroy, and our ability to imagine that destruction. Anders devoted a great deal of attention to the nuclear threat, making him an early critic of this technology as well. The two-volume work is made up of a string of philosophical essays that start with an observation often found in Anders' diary entries dating back to his exile in the US in the 1940s. To provide an example from the first chapter of volume one: "First Encounter with Promethean Shame – Today's Prometheus asks: 'Who am I anyway?'"; "Shame about the 'embarrassingly' high quality of manufactured goods." What are we embarrassed about? Anders' answer to this question is simply "that we were born and not manufactured." Don Ihde suppressed an English translation of the two volumes.

In 1942, Anders wrote of having found signs of a new form of shame which he provisionally called Promethean shame, that is "the shame when confronted by the humiliatingly high quality of fabricated things". He would later go on to express doubts about the existence of this kind of shame. Another iteration of the shame was "the incapacity of our imagination to grasp the enormity of what we can produce and set in motion". Promethean shame can be seen in posthumanism, in the comparisons we make with our creations. Anders utilizes the story of Prometheus and draws parallels to modern technology. For him, Prometheus means "he who thinks ahead". The variations of the Promethean disjunction Anders referred to included the gap between the maximum that we can produce and imagine as compared to the maximum we use and need, which are in comparison "shamefully small". It is a disproportion between the capacities for destruction and construction where "we can construct much more than we are capable of destroying; that it is easy to build but very difficult to destroy". The Promethean gap refers to the incapacity to imagine the consequences of our creations.

Just as Arendt in her Eichmann in Jerusalem elucidated the Banality of Evil by pointing out that most heinous crimes can be committed by quite ordinary people, Anders explores the moral and ethical ramifications of the facts brought to light in the 1960–61 trial of Adolf Eichmann in We Sons of Eichmann: Open Letter to Klaus Eichmann (the son of the noted Nazi bureaucrat and genocidaire). He suggests that the appellation "Eichmann" properly designates any person who actively participated in, ignored or failed to learn about, or even knew about, but took no action against the Nazis' mass murder campaigns against Jews and others. He explained to his audience in Austria and Germany, among them young writers searching for ways to empathize with their parents' generation, that "there was but one viable alternative not only for Eichmann's son Klaus but all 'Eichmann sons', namely to repudiate their fathers since mourning them was not an option."

In Mensch ohne Welt, Anders engages in a critique of the contemporary western commodity-society which he deems a society unfit for human beings. He views this perspective as negative-ontological. This world is a world for capital, not human beings, especially not for those who don't have the "great honor" to participate in labour. One is deemed adequate when one sells labour, the human being very far from being viewed as an end in herself, due to a kind of non laboro ergo non sum type of logic.

• The View from the Tower. Tales. 1932 • Der Hungermarsch (The Hunger March). 1935 • Kafka Pro und Contra: Die Prozessunterlagen (Kafka, pro and contra. The Trial Records). 1951, 1985 • Die Antiquiertheit des Menschen (The Outdatedness of Human Beings). • vol I: Über die Seele im Zeitalter der zweiten industriellen Revolution (On the Soul in the Era of the Second Industrial Revolution). 1956 • vol. II: Über die Zerstörung des Lebens im Zeitalter der dritten industriellen Revolution. (On the Destruction of Life in the Era of the Third Industrial Revolution). 1980 • Der Mann auf der Brücke: Tagebuch aus Hiroshima und Nagasaki (The Man on the Bridge: Diary from Hiroshima and Nagasaki). 1959 • Hiroshima ist überall. (Hiroshima is Everywhere). 1982 • George Grosz. 1961 • The Dead. Speech on three world wars. 1966 • Visit to Hades. Auschwitz and Breslau. 1966 • The Writing on the Wall. 1967 • Visit Beautiful Vietnam: ABC of Today's Aggression. 1968 • Nuernberg and Vietnam. Synoptical Mosaic. 1968 • The Final Hours and the End of All Time. Thoughts on the Nuclear Situation. [Endzeit und Zeitenende]. 1972 • My Jewishness. 1978 • The Atomic Threat. Radical Considerations [conferences]. 1958-1981 • Narratives. Gay Philosophy. 1983 • Man Without World. 1984 • Love Yesterday. Notes on the History of Feelings. 1986. • The World as Phantom and Matrix. 1990 • On Philosophical Diction and the Problem of Popularization. 1992 • Homeless Sculpture, On Rodin. 1994 • View from the Moon. Reflections on Space Flights. 1994 • Heresies. 1996 • On Heidegger. 2001 • Philosophical Notes in Shorthand. 2002 • Daily Notes: Records 1941–1992. 2006

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* • * • * * • * • * • * * * * Tricarico Giorgio makes extensive use of Anders’ perspectives, analyzing mass porn as a technological product in his work Lost Goddesses: a Kaleidoscope on Porn, Routledge (2018)

German * * • Konrad Paul Liessmann, Günther Anders. Philosophieren im Zeitalter der technologischen Revolutionen. Munich, 2002. • Margret Lohman, Philosophieren in der Endzeit. Zur Gegenwartsanalyse von Günther Anders. München, 1999. • Bernd Neumann, "Noch Einmal: Hannah Arendt, Günther Stern/Anders mit bezug auf den jüngst komplettierten Briefwechsel zwischen Arendt und Stern und unter Rekurs auf Hannah Arendts unveröffentlichte Fabelerzählung Die weisen Tiere", in: Bernd Neumann, Helgard Mahrdt, and Martin Frank, eds., "The angel of history is looking back": Hannah Arendts Werk. Würzbach, 2001. pp. 107–126. • Dirk Röpcke and Raimund Bahr, eds., Geheimagent der Masseneremiten – Günther Anders Wien, 2002. Italian • Franco Lolli, Günther Anders. Napoli-Salerno: Orthotes Editrice, 2014 • Micaela Latini, Aldo Meccariello, L'uomo e la (sua) fine. Studi su Günther Anders, eds., Asterios, Trieste 2014. • Alessio Cernicchiaro, Günther Anders. La Cassandra della filosofia. Dall'uomo senza mondo al mondo senza uomo, Petite Plaisance, Pistoia 2014. • Rosanna Gangemi, "Sovversioni del fotomontaggio politico: l'immagine agitata di John Heartfield", in Elephant&Castle. Laboratorio dell'immaginario, n. 26, dicembre 2021, https: elephantandcastle.unibg.it/web/saggi/sovversioni-del-fotomontaggio-politico-l-immagine-agitata-di-john-heartfield/403. • Rosanna Gangemi, "L'arte è una disciplina da combattimento: George Grosz e Günther Anders", in Itinera 21/2021, Università degli Studi di Milano, https: riviste.unimi.it/index.php/itinera/issue/view/1705. • Rosanna Gangemi, "Senza riparo in moto perpetuo. Günther Anders su Rodin", in La scrittura dell'esilio oltreoceano. Diaspora culturale italo-tedesca nell'Europa totalitaria del Nazifascismo. Riflessioni interdisciplinari, in E. Saletta (dir.), Roma, Aracne, 2020. * French * * • Rosanna Gangemi, "Participation e(s)t pessimisme: George Grosz, témoin sans monde", in Image & Narrative 23/2, 2022. • Rosanna Gangemi, "Le choc esthétique comme jugement moral et lutte politique: John Heartfield d'après Günther Anders", in C. Foucher Zarmanian, M. Nachtergael (dir.), Le phototexte engagé. Une culture visuelle du militantisme au XXe siècle, les presses du réél, Dijon, 2021. • Rosanna Gangemi, "Günther Anders et Nicolas Rey – Le conte philosophique comme réactivation écranique de fragments sans lecteurs", in P. Clermont, D. Henky (dir.), Transmédialités du conte, Peter Lang, 2019. • Rosanna Gangemi, Conférence Sculpture sans abri – L'inéluctabilité de l'air (Günther Anders 1902–1992), Musée Rodin, Paris, 9–10 novembre 2017. Podcast: http: www.musee-rodin.fr/fr/agenda/activite/rodin-londe-de-choc-ii. • Edouard Jolly, Nihilisme et technique. Etude sur Günther Anders, EuroPhilosophie Editions, coll. "Bibliothèque de philosophie. sociale et politique". Lille, 2010. • Thierry Simonelli, Günther Anders, De la désuétude de l'homme. Paris: Éditions September 2004. Spanish • Libertad en la era técnica: Günther Annders y la obsolescencia del ser humano, de Rayco Herrera, Independently Published, 2024, ISBN 979-8876054517

He also worked under the names Günther Christian and Reinhold Hoffmann. The authorities additionally record the headings Günther Stern and Günther Siegmund Stern. His recorded languages were French, English and German. He was the child of William Stern and Clara Stern. He married Hannah Arendt, Elisabeth Freundlich and Charlotte Lois Zelka.

Günther Anders worked in philosophy of technology and philosophy. He was employed by The New School, United States Office of War Information, Berliner Börsen-Courier and Metropolitan Museum of Art. He belonged to German Academy for Language and Literature and Academy of Arts, Berlin.

• 1962: Premio Omegna della Resistenza Italiana (Omegna Award of the Italian Resistance) • 1967: Deutscher Kritikerpreis (German critics prize) • 1978: Großer Literaturpreis der Bayerischen Akademie der Schönen Künste (Grand Literature Prize of the Bavarian Academy of Fine Arts) • 1983: Theodor W. Adorno Award • 1979: Österreichischer Staatspreis für Kulturpublizistik (Austrian State Prize for Cultural Journalism) • 1985: Andreas Gryphius Prize (rejected) • 1992: Honorary doctorate from the University of Vienna (rejected) • 1992: Sigmund Freud Prize

Günther Anders Prize for critical thinking (Preis für kritisches denken) is a biannual award given by the International Günther Anders Society and sponsored by Verlag C. H. Beck. Constituted in 2018, winners include Joseph Vogl, Corine Pelluchon and Dietmar Dath.