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.

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.

Martin Heidegger is perhaps the twentieth century's greatest philosopher, and his work stimulated much that is original and compelling in modern thought. A seductive classroom presence, he attracted Germany's brightest young intellects during the 1920s. Many were Jews, who ultimately would have to reconcile their philosophical and, often, personal commitments to Heidegger with his nefarious political views. In 1933, Heidegger cast his lot with National Socialism. He squelched the careers of Jewish students and denounced fellow professors whom he considered insufficiently radical. For years, he signed letters and opened lectures with ''Heil Hitler!'' He paid dues to the Nazi party until the bitter end. Equally problematic for his former students were his sordid efforts to make existential thought serviceable to Nazi ends and his failure to ever renounce these actions. This book explores how four of Heidegger's most influential Jewish students came to grips with his Nazi association and how it affected their thinking. Hannah Arendt, who was Heidegger's lover as well as his student, went on to become one of the century's greatest political thinkers. Karl Löwith returned to Germany in 1953 and quickly became one of its leading philosophers. Hans Jonas grew famous as Germany's premier philosopher of environmentalism. Herbert Marcuse gained celebrity as a Frankfurt School intellectual and mentor to the New Left. Why did these brilliant minds fail to see what was in Heidegger's heart and Germany's future? How would they, after the war, reappraise Germany's intellectual traditions? Could they salvage aspects of Heidegger's thought? Would their philosophy reflect or completely reject their early studies? Could these Heideggerians forgive, or even try to understand, the betrayal of the man they so admired? Heidegger's Children locates these paradoxes in the wider cruel irony that European Jews experienced their greatest calamity immediately following their fullest assimilation. And it finds in their responses answers to questions about the nature of existential disillusionment and the juncture between politics and ideas.

Hans Jonas, a pupil of Heidegger and a colleague of Hannah Arendt at the New School for Social Research, was one of the most prominent phenomenologists of his generation. This carefully chosen anthology of Jonas's shorter writings - on topics from Jewish philosophy to philosophy of religion to philosophy of biology and social philosophy - reveals their range without obscuring their central unifying thread: that as living, biological beings, we are also beings who die, and who must consider the implications for current and future ethical and social relations.

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'.

This book demonstrates that ancient Christian Gnosticism was an ancient form of cultural criticism in a mythological garb. It establishes that, much like modern forms of critical theory, ancient Gnosticism was set on deconstructing mainstream discourses and cultural premises. Strains of critical theory dealt with include the Frankfurt School, queer theory, and poststructural philosophy. The book documents how in both ancient Gnosticism and modern critical theories issues that used to serve as premises for discussion or as concepts relegated to the realms of the “natural” and the “given” in their respective historical contexts, are transformed into objects of contention. The main aim of this book is to salvage the historical category of Gnosticism from its present scholarly disavowal, if only because Gnosticism, when read as a cultural, and not only a religious phenomenon, presents us an ancient form of culture criticism which would be hard to parallel until (post) modernity. While Hans Jonas remarked many years ago that “something in Gnosticism knocks at the door of our Being and of our twentieth-century Being in particular,” by the 21st century global world this something has already entered and lives with us. We can thus still benefit from another perspective, even if it comes from Mediterranean people who lived almost 2,000 years ago.