The contemporary has marked itself off from modernity by questioning its humanism that centers the world around the human as the moral subject of free will and self-determination, the bearer of universal essence that is the basis of human rights. Modernism normalizes humanism through language as referential, a set of interrelated signs that correspond to the empirical reality outside it. Humanist modernity, in other words, is seen in the contemporary as a regime that, by separating the human from the non-human and insisting on language as correspondence, not only fails to engage the emerging forms of social relations in which the boundaries of human and machine are fading but is also indifferent to the difference between the “other”’s life and other lives. Human, All Too (Post)Human: The Humanities after Humanism argues that the Nietzschean tendencies that provide the philosophical boundaries of post-humanism do not undo humanism but reform it, constructing a parallel discourse that saves humanism from itself. Grounded in materialist analysis of social life, Human, All Too (Post)Human argues that humanism and post-humanism are cultural discourses that normalize different stages of capitalism—analog and digital capitalism. They are different orders of property relations. The question, the writers argue, is not humanism or post-humanism, namely cultural representations, but the material relations of production that are centered on wage labor. Language, free will, or human rights are not the issues since “Right can never be higher than the economic structure of society and its cultural development conditioned thereby.” The question that shapes all questions, in Human, All Too (Post)Human is freedom from (wage) labor.

Kant, Goethe, Schiller and other eighteenth-century German intellectuals loom large in the history of the humanities—both in terms of their individual achievements and their collective embodiment of the values that inform modern humanistic inquiry. Taking full account of the manifold challenges that the humanities face today, this volume recasts the question of their viability by tracing their long-disputed premises in German literature and philosophy. Through insightful analyses of key texts, Alexander Mathäs mounts a broad defense of the humanistic tradition, emphasizing its pursuit of a universal ethics and ability to render human experiences comprehensible through literary imagination.

An entrepreneur and educator highlights the surprising influence of humanities scholarship on biomedical research and civil liberties. This spirited defence urges society to support the humanities to obtain continued guidance for public policy decisions, and challenges scholars to consider how best to fulfil their role in serving the common good.

Human beings have the possibility to give meaning to their lives and to create coherence in experiences. Present-day humanism strongly focuses on personal development in relation to others. It is this tension between personal development and advancement of humanization, that is creating the opportunities for the personal development of every world citizen. Humanism is about personal autonomy, moral responsibility, and about solidarity with humanity. The tension between autonomy and social involvement is the core of humanism. Education can support persons in their moral and personal identity development. The authors brought together in this book all address issues of developing autonomy and humanity in educational practices. All the chapters try to link theory and practice. They either make theoretical ideas more practical or they use practical experiences and concerns to rethink theoretical notions. Together the chapters in the book give a broad overview of theoretical foundations, concrete research, and practices in education. The book shows a diversity that can inspire scholars and practitioners in further developing their perspectives. Creating meaning is an essential part of all education. Focusing on the linking of autonomy and humanity is the humanist perspective in it.

brought on by advances in technological communication, intellectual specialization, and cultural sensitivity -- has eroded the former primacy of the humanities, Edward Said argues that a more democratic form of humanism -- one that aims to incorporate, emancipate, and enlighten --