Hans Jonas here rethinks the foundations of ethics in light of the awesome transformations wrought by modern technology: the threat of nuclear war, ecological ravage, genetic engineering, and the like. Though informed by a deep reverence for human life, Jonas's ethics is grounded not in religion but in metaphysics, in a secular doctrine that makes explicit man's duties toward himself, his posterity, and the environment. Jonas offers an assessment of practical goals under present circumstances, ending with a critique of modern utopianism.

Hans Jonas here rethinks the foundations of ethics in light of the awesome transformations wrought by modern technology: the threat of nuclear war, ecological ravage, genetic engineering, and the like. Though informed by a deep reverence for human life, Jonas's ethics is grounded not in religion but in metaphysics, in a secular doctrine that makes explicit man's duties toward himself, his posterity, and the environment. Jonas offers an assessment of practical goals under present circumstances, ending with a critique of modern utopianism.

One of the most prominent thinkers of his generation, Hans Jonas wrote on topics as diverse as the philosophy of biology, ethics and cosmology. This work sets forth a systematic philosophy of biological facts, laid out in support of his claim that mind is prefigured throughout organic existence.

As managers and consumers, many people are concerned about such issues as sweatshops, global warming and discrimination in the workplace, and are struggling to integrate their beliefs into their jobs, companies and purchases. The Ethical Imperative links these personal values to business performance.

When Hans Jonas died in 1993 at the age of 89, he was revered among American scholars specializing in European philosophy, but his thought had not yet made great inroads among a wider public. In Germany, conversely, during the 1980s, when Jonas himself was an octogenarian, he became a veritable intellectual celebrity, owing to the runaway success of his 1979 book, The Imperative of Responsibility, a dense philosophical work that sold 200,000 copies. An extraordinarily timely work today, The Imperative of Responsibility focuses on the ever-widening gap between humankind’s enormous technological capacities and its diminished moral sensibilities. The book became something of a cultural shibboleth; he 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 the universities in Marburg and Freiburg, but the Nazi regime’s early attempts at Aryanizing the universities forced Jonas to leave Germany for London in 1933. 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 United States and took a position in 1955 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 the entire twentieth century, this memoir provides nuanced pictures 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 émigré 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 memoir, a collection of heterogeneous unpublished materials—diaries, memoirs, letters, interviews, and public statements—has been shaped and organized by Christian Wiese, whose afterword links the Jewish dimensions of Jonas’s biography and philosophy.

Hans Jonas (1903–1993) was one of the most important German-Jewish philosophers of the 20th century. A student of Martin Heidegger and close friend of Hannah Arendt, Jonas advanced the fields of phenomenology and practical ethics in ways that are just beginning to be appreciated in the English-speaking world. Drawing here on unpublished and newly translated material, Lewis Coyne brings together for the first time in English Jonas's philosophy of life, ethic of responsibility, political theory, philosophy of technology and bioethics. In Hans Jonas: Life, Technology and the Horizons of Responsibility, Coyne argues that the aim of Jonas's philosophy is to confront three critical issues inherent to modernity: nihilism, the ecological crisis and the transhumanist drive to biotechnologically enhance human beings. While these might at first appear disparate, for Jonas all follow from the materialist turn taken by Western thought from the 17th century onwards, and he therefore seeks to tackle all three issues at their collective point of origin. This book explores how Jonas develops a new categorical imperative of responsibility on the basis of an ontology that does justice to the purposefulness and dignity of life: to act in a way that does not compromise the future of humanity on earth. Reflecting on this, as we face a potential future of ecological and societal collapse, Coyne forcefully demonstrates the urgency of Jonas's demand that humanity accept its newfound responsibility as the 'shepherd of beings'.