Arnold Gehlen - Revision history

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	[[File:Prof. Dr. phil. Arnold Gehlen.~~jpg~~\|thumb\|300px\|Prof. Dr. phil. Arnold Gehlen]]		[[File:Prof. Dr. phil. Arnold Gehlen.png\|thumb\|300px\|Prof. Dr. phil. Arnold Gehlen]]
	'''Arnold [[Karl]] Franz Gehlen''' (29 January 1904 – 30 January 1976) was an influential conservative [[German]] [[philosopher]], sociologist, and anthropologist. He was part of the "'Leipzig School" under [[Hans Freyer]]. Gehlen joined the [[NSDAP]] in 1933. However, even [[Wikipedia]] does not accuse him of supporting [[National Socialism]] ideologically and after "[[denazification]]" he was able to return to academia in the postwar period.		'''Arnold [[Karl]] Franz Gehlen''' (29 January 1904 – 30 January 1976) was an influential conservative [[German]] [[philosopher]], sociologist, and anthropologist. He was part of the "'Leipzig School" under [[Hans Freyer]]. Gehlen joined the [[NSDAP]] in 1933. However, even [[Wikipedia]] does not accuse him of supporting [[National Socialism]] ideologically and after "[[denazification]]" he was able to return to academia in the postwar period.

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	[[File:Prof. Dr. phil. Arnold Gehlen.png\|thumb\|300px\|Prof. Dr. phil. Arnold Gehlen]]		[[File:Prof. Dr. phil. Arnold Gehlen.png\|thumb\|300px\|Prof. Dr. phil. Arnold Gehlen]]
	'''Arnold [[Karl]] Franz Gehlen''' (29 January 1904 – 30 January 1976) was an influential conservative [[German]] [[philosopher]], sociologist, and anthropologist. He was part of ~~tbe~~ "'Leipzig School" under [[Hans Freyer]]. Gehlen joined ~~tbe~~ [[NSDAP]] in 1933. However, even [[Wikipedia]] does not accuse him of supporting [[National Socialism]] ideologically and after "[[denazification]]" he was able to return to academia in ~~tbe~~ postwar period.		'''Arnold [[Karl]] Franz Gehlen''' (29 January 1904 – 30 January 1976) was an influential conservative [[German]] [[philosopher]], sociologist, and anthropologist. He was part of the "'Leipzig School" under [[Hans Freyer]]. Gehlen joined the [[NSDAP]] in 1933. However, even [[Wikipedia]] does not accuse him of supporting [[National Socialism]] ideologically and after "[[denazification]]" he was able to return to academia in the postwar period.

	==Life==		==Life==
	Arnold Gehlen was born in Leipzig. In 1923, he completed his [[Abitur]] at ~~tbe~~ Thomas-Gymnasium in Leipzig. After a stint (six months) as a bookseller (in his father's publishing house) and bank clerk, Gehlen studied [[philosophy]], philology, art [[history]], German and psychology in Leipzig and [[Cologne]] from 1924 to 1927. He received his doctorate under Hans Driesch with ~~tbe~~ [[dissertation]] topic on ~~tbe~~ [[theory]] of setting and ~~tbe~~ setting-like [[knowledge]] after Driesch (''Zur Theorie der Setzung und des setzungshaften Wissens bei Driesch''). He received his teaching qualification in 1930 with his habilitation thesis ''[[Real]] and Unreal Spirit. A [[philosophical]] investigation in ~~tbe~~ method of absolute [[phenomenology]]'' (''Wirklicher und unwirklicher Geist. Eine philosophische Untersuchung in der Methode absoluter Phänomenologie'').		Arnold Gehlen was born in Leipzig. In 1923, he completed his [[Abitur]] at the Thomas-Gymnasium in Leipzig. After a stint (six months) as a bookseller (in his father's publishing house) and bank clerk, Gehlen studied [[philosophy]], philology, art [[history]], German and psychology in Leipzig and [[Cologne]] from 1924 to 1927. He received his doctorate under Hans Driesch with the [[dissertation]] topic on the [[theory]] of setting and the setting-like [[knowledge]] after Driesch (''Zur Theorie der Setzung und des setzungshaften Wissens bei Driesch''). He received his teaching qualification in 1930 with his habilitation thesis ''[[Real]] and Unreal Spirit. A [[philosophical]] investigation in the method of absolute [[phenomenology]]'' (''Wirklicher und unwirklicher Geist. Eine philosophische Untersuchung in der Methode absoluter Phänomenologie'').

	From 1930 to 1934 he was a lecturer in philosophy at ~~tbe~~ Philological and Historical Department of ~~tbe~~ University of Leipzig. On 1 May 1933, he joined ~~tbe~~ NSDAP (membership number 2,432,246). In November 1933, he signed ~~tbe~~ [[Vow of allegiance of ~~tbe~~ Professors of ~~tbe~~ German Universities and High-Schools to Adolf Hitler and ~~tbe~~ National Socialistic State]]. In 1934, he succeeded his teacher Hans Driesch as professor of philosophy at ~~tbe~~ University of Leipzig. In this year he also became a member of ~~tbe~~ [https://de.metapedia.org/wiki/Nationalsozialistischer_Deutscher_Dozentenbund NS-Dozentenbund]. He went to [[Königsberg]] in 1938 and from 1940 to 1944 was at ~~tbe~~ University of Vienna. In October 1941, however, he was first called up by ~~tbe~~ [[Wehrmacht]] to hold a position as war administrator (''Kriegsverwaltungsrat'') in ~~tbe~~ personnel inspection department of ~~tbe~~ Army Psychology Office (''Personalprüfstelle des heerespsychologischen Amtes'') in [[Prague]] until May 1942. Towards ~~tbe~~ end of ~~tbe~~ war, Gehlen was called up again and seriously wounded with ~~tbe~~ rank of lieutenant, for which he received ~~tbe~~ Wounded Badge.		From 1930 to 1934 he was a lecturer in philosophy at the Philological and Historical Department of the University of Leipzig. On 1 May 1933, he joined the NSDAP (membership number 2,432,246). In November 1933, he signed the [[Vow of allegiance of the Professors of the German Universities and High-Schools to Adolf Hitler and the National Socialistic State]]. In 1934, he succeeded his teacher Hans Driesch as professor of philosophy at the University of Leipzig. In this year he also became a member of the [https://de.metapedia.org/wiki/Nationalsozialistischer_Deutscher_Dozentenbund NS-Dozentenbund]. He went to [[Königsberg]] in 1938 and from 1940 to 1944 was at the University of Vienna. In October 1941, however, he was first called up by the [[Wehrmacht]] to hold a position as war administrator (''Kriegsverwaltungsrat'') in the personnel inspection department of the Army Psychology Office (''Personalprüfstelle des heerespsychologischen Amtes'') in [[Prague]] until May 1942. Towards the end of the war, Gehlen was called up again and seriously wounded with the rank of lieutenant, for which he received the Wounded Badge.

	In 1948 (other sources state 1947), he became professor of sociology and psychology at ~~tbe~~ Hochschule für Verwaltungswissenschaften at Speyer. After 1962 he was at ~~tbe~~ Technische Hochschule in [[Aachen]]. After ~~tbe~~ Second World War, his attitude was sharply criticized, especially by ~~tbe~~ [[Frankfurt School]]. He was a member of ~~tbe~~ ''Österreichische Akademie der Wissenschaften'' and recipient of ~~tbe~~ ''Konrad-Adenauer-Preis der Deutschland-Stiftung für Wissenschaft'' in 1971.		In 1948 (other sources state 1947), he became professor of sociology and psychology at the Hochschule für Verwaltungswissenschaften at Speyer. After 1962 he was at the Technische Hochschule in [[Aachen]]. After the Second World War, his attitude was sharply criticized, especially by the [[Frankfurt School]]. He was a member of the ''Österreichische Akademie der Wissenschaften'' and recipient of the ''Konrad-Adenauer-Preis der Deutschland-Stiftung für Wissenschaft'' in 1971.

	===Philosopy===		===Philosopy===
	: ''Gehlen defines man as an "acting, anticipatory, nondetermined, [[self]]-delimiting being—a product of [[culture]]." Like other philosophical anthropologists, Gehlen views man, compared with other animals, as a vulnerable, deficient being, lacking ~~tbe~~ powerful instincts and [[natural]] weapons of survival of other animals. Man's fabled power of [[thought]] is an artificial substitute for his weak instincts. He is reduced to dependence on technical means for his survival. For survival and to liberate himself from anxiety he has had to develop tools and techniques including language, myth, and magic, and has had to create a common, habitual, and stable cultural environment. This cultural environment is perpetuated in institutions, ~~tbe~~ historically evolved realities of state, family, law, economy, and so forth. To be "legitimate" an institution need not be useful but must be derived from man's [[nature]] as expressed in ~~tbe~~ cultic, nonutilitarian experiences of ecstasy, trance, and asceticism. Institutions are comprehensive and abstract structures that, through their [[principle]] of order, impart autonomy to ~~tbe~~ individuals participating in ~~tbe~~ collective [[entente]] secrète. The utility of [[social]] and cultural institutions is a secondary by-product of their development. Gehlen contrasts unreflective, spontaneous, self-sacrificing action, which he describes as noble (vornehm und edel), with self-interested and utilitarian action (including its sublimated forms in art, philosophy, and [[literature]]), which he designates as base (gemein). Like certain pragmatists, Gehlen stressed action as ~~tbe~~ determinant of valid thought. While defining [[truth]] in terms of inner coherence and correspondence with facts, Gehlen also distinguished another aspect of truth, which he calls "inner truth." "Essentially irrational, non-[[scientific]] and not directly controllable experience has its truth: that is certainty. And it has its form of acting: non-experimental action based on [[tradition]], instinct, habit and conviction" (Der Mensch, p. 330). These illogical, [[ethical]] certainties are valid without [[rational]] or experimental justification—as a [[matter]] of mere "appositeness" or inner sanity. Rational knowledge (Wissenschaft) cannot take over ~~tbe~~ function of ~~tbe~~ idées directrices of [[society]] that are ~~tbe~~ product of Urphantasie, ~~tbe~~ divinity and energy of ~~tbe~~ animal component of man.''		: ''Gehlen defines man as an "acting, anticipatory, nondetermined, [[self]]-delimiting being—a product of [[culture]]." Like other philosophical anthropologists, Gehlen views man, compared with other animals, as a vulnerable, deficient being, lacking the powerful instincts and [[natural]] weapons of survival of other animals. Man's fabled power of [[thought]] is an artificial substitute for his weak instincts. He is reduced to dependence on technical means for his survival. For survival and to liberate himself from anxiety he has had to develop tools and techniques including language, myth, and magic, and has had to create a common, habitual, and stable cultural environment. This cultural environment is perpetuated in institutions, the historically evolved realities of state, family, law, economy, and so forth. To be "legitimate" an institution need not be useful but must be derived from man's [[nature]] as expressed in the cultic, nonutilitarian experiences of ecstasy, trance, and asceticism. Institutions are comprehensive and abstract structures that, through their [[principle]] of order, impart autonomy to the individuals participating in the collective [[entente]] secrète. The utility of [[social]] and cultural institutions is a secondary by-product of their development. Gehlen contrasts unreflective, spontaneous, self-sacrificing action, which he describes as noble (vornehm und edel), with self-interested and utilitarian action (including its sublimated forms in art, philosophy, and [[literature]]), which he designates as base (gemein). Like certain pragmatists, Gehlen stressed action as the determinant of valid thought. While defining [[truth]] in terms of inner coherence and correspondence with facts, Gehlen also distinguished another aspect of truth, which he calls "inner truth." "Essentially irrational, non-[[scientific]] and not directly controllable experience has its truth: that is certainty. And it has its form of acting: non-experimental action based on [[tradition]], instinct, habit and conviction" (Der Mensch, p. 330). These illogical, [[ethical]] certainties are valid without [[rational]] or experimental justification—as a [[matter]] of mere "appositeness" or inner sanity. Rational knowledge (Wissenschaft) cannot take over the function of the idées directrices of [[society]] that are the product of Urphantasie, the divinity and energy of the animal component of man.''

	: ''Gehlen's analysis of his age was unrelievedly somber. His times, according to Gehlen, were marked both by ~~tbe~~ dissolution of institutions and a shift in individual and social [[consciousness]] from irrational certainty to an anarchic intellectualization. This change took place against a historical background in which organic agrarian society was giving way to organized industrial society. The cultural rupture transforms social organisms into "colonies of parasites" riddled with [[subjectivism]], mechanization, a turn toward abstract and mathematical methods in art and [[science]] (desensualization), and experimental thinking. Rising living standards, far from representing progress, create new urges for limitless satisfactions. Such changes lead away from ethical obligation deriving from man's nature to goal-directed efficiency deriving from man's method. These changes entail making ~~tbe~~ [[spiritual]] sphere [[political]] and robbing ~~tbe~~ political sphere of its [[religious]] aura. Since science is esoteric, ~~tbe~~ mass of ~~tbe~~ [[people]] are condemned to be primitive. The eclipse of ~~tbe~~ [[nation]]-state and ~~tbe~~ trend toward supranational organization and [[peace]] will leave a legacy of unresolved conflicts that may lead to a complete loss of individual [[freedom]]. Only two very unlikely circumstances could reverse ~~tbe~~ trend: an unexpected return to legitimate, nonrational values that are not amenable to conscious volition or ~~tbe~~ rise of a creative personality to provide a new kind of institutional leadership. According to Gehlen, ~~tbe~~ philosopher's task in such a world situation is to point to signs of decline and to emphasize ~~tbe~~ "legitimate" elements in national heritages as expressed in ~~tbe~~ institutions of state, church, and law. Although present-day society is increasingly alienated from these heritages, they alone represent society's legitimate "[[reality]]." Reality has therefore to be sought in ~~tbe~~ archaic forms of ~~tbe~~ past.''<ref>[https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/gehlen-arnold-1904-1976 Gehlen, Arnold (1904–1976)]</ref>		: ''Gehlen's analysis of his age was unrelievedly somber. His times, according to Gehlen, were marked both by the dissolution of institutions and a shift in individual and social [[consciousness]] from irrational certainty to an anarchic intellectualization. This change took place against a historical background in which organic agrarian society was giving way to organized industrial society. The cultural rupture transforms social organisms into "colonies of parasites" riddled with [[subjectivism]], mechanization, a turn toward abstract and mathematical methods in art and [[science]] (desensualization), and experimental thinking. Rising living standards, far from representing progress, create new urges for limitless satisfactions. Such changes lead away from ethical obligation deriving from man's nature to goal-directed efficiency deriving from man's method. These changes entail making the [[spiritual]] sphere [[political]] and robbing the political sphere of its [[religious]] aura. Since science is esoteric, the mass of the [[people]] are condemned to be primitive. The eclipse of the [[nation]]-state and the trend toward supranational organization and [[peace]] will leave a legacy of unresolved conflicts that may lead to a complete loss of individual [[freedom]]. Only two very unlikely circumstances could reverse the trend: an unexpected return to legitimate, nonrational values that are not amenable to conscious volition or the rise of a creative personality to provide a new kind of institutional leadership. According to Gehlen, the philosopher's task in such a world situation is to point to signs of decline and to emphasize the "legitimate" elements in national heritages as expressed in the institutions of state, church, and law. Although present-day society is increasingly alienated from these heritages, they alone represent society's legitimate "[[reality]]." Reality has therefore to be sought in the archaic forms of the past.''<ref>[https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/gehlen-arnold-1904-1976 Gehlen, Arnold (1904–1976)]</ref>

	Influenced by research such as that by ~~tbe~~ ethologist [https://de.metapedia.org/wiki/Lorenz,_Konrad Konrad Lorenz], Gehlen emphasized concepts such as ~~tbe~~ "world openness" of humans, referring to humans being much less specialized for a specific environment than other animals. Consequently, they also have weak specific instincts, but at ~~tbe~~ same [[time]] have strong more general instincts, such as non-seasonal sexuality. This may cause various problems for humans and their [[societies]]. Gehlen therefore emphasizes ~~tbe~~ importance of beneficial institutions and traditions for [[humans]] in order to give them and society positive meanings and purposes.		Influenced by research such as that by the ethologist [https://de.metapedia.org/wiki/Lorenz,_Konrad Konrad Lorenz], Gehlen emphasized concepts such as the "world openness" of humans, referring to humans being much less specialized for a specific environment than other animals. Consequently, they also have weak specific instincts, but at the same [[time]] have strong more general instincts, such as non-seasonal sexuality. This may cause various problems for humans and their [[societies]]. Gehlen therefore emphasizes the importance of beneficial institutions and traditions for [[humans]] in order to give them and society positive meanings and purposes.
	==Family==		==Family==
	* Arnold was ~~tbe~~ son of publisher Dr. phil. Max Gehlen (1868–1931) and his wife Margarete, née Ege. He was a cousin of [[Reinhard Gehlen]]. In 1937, he married his fiancée Veronika Marie Mathilde Melanie Freiin von Wolff (b. 1909), their daughter was Caroline, later married Freifrau von Lieven.<ref>[https://web.archive.org/web/20221101013402/https://agso.uni-graz.at/archive/lexikon/klassiker/gehlen/16bio.htm Biografie Arnold Gehlen]</ref>		* Arnold was the son of publisher Dr. phil. Max Gehlen (1868–1931) and his wife Margarete, née Ege. He was a cousin of [[Reinhard Gehlen]]. In 1937, he married his fiancée Veronika Marie Mathilde Melanie Freiin von Wolff (b. 1909), their daughter was Caroline, later married Freifrau von Lieven.<ref>[https://web.archive.org/web/20221101013402/https://agso.uni-graz.at/archive/lexikon/klassiker/gehlen/16bio.htm Biografie Arnold Gehlen]</ref>

	==Writings (excerpt)==		==Writings (excerpt)==

← Older revision		Revision as of 08:01, 26 April 2024
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	[[File:Prof. Dr. phil. Arnold Gehlen.png\|thumb\|300px\|Prof. Dr. phil. Arnold Gehlen]]		[[File:Prof. Dr. phil. Arnold Gehlen.png\|thumb\|300px\|Prof. Dr. phil. Arnold Gehlen]]
	'''Arnold [[Karl]] Franz Gehlen''' (29 January 1904 – 30 January 1976) was an influential conservative [[German]] [[philosopher]], sociologist, and anthropologist. He was part of ~~the~~ "'Leipzig School" under [[Hans Freyer]]. Gehlen joined ~~the~~ [[NSDAP]] in 1933. However, even [[Wikipedia]] does not accuse him of supporting [[National Socialism]] ideologically and after "[[denazification]]" he was able to return to academia in ~~the~~ postwar period.		'''Arnold [[Karl]] Franz Gehlen''' (29 January 1904 – 30 January 1976) was an influential conservative [[German]] [[philosopher]], sociologist, and anthropologist. He was part of tbe "'Leipzig School" under [[Hans Freyer]]. Gehlen joined tbe [[NSDAP]] in 1933. However, even [[Wikipedia]] does not accuse him of supporting [[National Socialism]] ideologically and after "[[denazification]]" he was able to return to academia in tbe postwar period.

	==Life==		==Life==
	Arnold Gehlen was born in Leipzig. In 1923, he completed his [[Abitur]] at ~~the~~ Thomas-Gymnasium in Leipzig. After a stint (six months) as a bookseller (in his father's publishing house) and bank clerk, Gehlen studied [[philosophy]], philology, art [[history]], German and psychology in Leipzig and [[Cologne]] from 1924 to 1927. He received his doctorate under Hans Driesch with ~~the~~ [[dissertation]] topic on ~~the~~ [[theory]] of setting and ~~the~~ setting-like [[knowledge]] after Driesch (''Zur Theorie der Setzung und des setzungshaften Wissens bei Driesch''). He received his teaching qualification in 1930 with his habilitation thesis ''[[Real]] and Unreal Spirit. A [[philosophical]] investigation in ~~the~~ method of absolute [[phenomenology]]'' (''Wirklicher und unwirklicher Geist. Eine philosophische Untersuchung in der Methode absoluter Phänomenologie'').		Arnold Gehlen was born in Leipzig. In 1923, he completed his [[Abitur]] at tbe Thomas-Gymnasium in Leipzig. After a stint (six months) as a bookseller (in his father's publishing house) and bank clerk, Gehlen studied [[philosophy]], philology, art [[history]], German and psychology in Leipzig and [[Cologne]] from 1924 to 1927. He received his doctorate under Hans Driesch with tbe [[dissertation]] topic on tbe [[theory]] of setting and tbe setting-like [[knowledge]] after Driesch (''Zur Theorie der Setzung und des setzungshaften Wissens bei Driesch''). He received his teaching qualification in 1930 with his habilitation thesis ''[[Real]] and Unreal Spirit. A [[philosophical]] investigation in tbe method of absolute [[phenomenology]]'' (''Wirklicher und unwirklicher Geist. Eine philosophische Untersuchung in der Methode absoluter Phänomenologie'').

	From 1930 to 1934 he was a lecturer in philosophy at ~~the~~ Philological and Historical Department of ~~the~~ University of Leipzig. On 1 May 1933, he joined ~~the~~ NSDAP (membership number 2,432,246). In November 1933, he signed ~~the~~ [[Vow of allegiance of ~~the~~ Professors of ~~the~~ German Universities and High-Schools to Adolf Hitler and ~~the~~ National Socialistic State]]. In 1934, he succeeded his teacher Hans Driesch as professor of philosophy at ~~the~~ University of Leipzig. In this year he also became a member of ~~the~~ [https://de.metapedia.org/wiki/Nationalsozialistischer_Deutscher_Dozentenbund NS-Dozentenbund]. He went to [[Königsberg]] in 1938 and from 1940 to 1944 was at ~~the~~ University of Vienna. In October 1941, however, he was first called up by ~~the~~ [[Wehrmacht]] to hold a position as war administrator (''Kriegsverwaltungsrat'') in ~~the~~ personnel inspection department of ~~the~~ Army Psychology Office (''Personalprüfstelle des heerespsychologischen Amtes'') in [[Prague]] until May 1942. Towards ~~the~~ end of ~~the~~ war, Gehlen was called up again and seriously wounded with ~~the~~ rank of lieutenant, for which he received ~~the~~ Wounded Badge.		From 1930 to 1934 he was a lecturer in philosophy at tbe Philological and Historical Department of tbe University of Leipzig. On 1 May 1933, he joined tbe NSDAP (membership number 2,432,246). In November 1933, he signed tbe [[Vow of allegiance of tbe Professors of tbe German Universities and High-Schools to Adolf Hitler and tbe National Socialistic State]]. In 1934, he succeeded his teacher Hans Driesch as professor of philosophy at tbe University of Leipzig. In this year he also became a member of tbe [https://de.metapedia.org/wiki/Nationalsozialistischer_Deutscher_Dozentenbund NS-Dozentenbund]. He went to [[Königsberg]] in 1938 and from 1940 to 1944 was at tbe University of Vienna. In October 1941, however, he was first called up by tbe [[Wehrmacht]] to hold a position as war administrator (''Kriegsverwaltungsrat'') in tbe personnel inspection department of tbe Army Psychology Office (''Personalprüfstelle des heerespsychologischen Amtes'') in [[Prague]] until May 1942. Towards tbe end of tbe war, Gehlen was called up again and seriously wounded with tbe rank of lieutenant, for which he received tbe Wounded Badge.

	In 1948 (other sources state 1947), he became professor of sociology and psychology at ~~the~~ Hochschule für Verwaltungswissenschaften at Speyer. After 1962 he was at ~~the~~ Technische Hochschule in [[Aachen]]. After ~~the~~ Second World War, his attitude was sharply criticized, especially by ~~the~~ [[Frankfurt School]]. He was a member of ~~the~~ ''Österreichische Akademie der Wissenschaften'' and recipient of ~~the~~ ''Konrad-Adenauer-Preis der Deutschland-Stiftung für Wissenschaft'' in 1971.		In 1948 (other sources state 1947), he became professor of sociology and psychology at tbe Hochschule für Verwaltungswissenschaften at Speyer. After 1962 he was at tbe Technische Hochschule in [[Aachen]]. After tbe Second World War, his attitude was sharply criticized, especially by tbe [[Frankfurt School]]. He was a member of tbe ''Österreichische Akademie der Wissenschaften'' and recipient of tbe ''Konrad-Adenauer-Preis der Deutschland-Stiftung für Wissenschaft'' in 1971.

	===Philosopy===		===Philosopy===
	: ''Gehlen defines man as an "acting, anticipatory, nondetermined, [[self]]-delimiting being—a product of [[culture]]." Like other philosophical anthropologists, Gehlen views man, compared with other animals, as a vulnerable, deficient being, lacking ~~the~~ powerful instincts and [[natural]] weapons of survival of other animals. Man's fabled power of [[thought]] is an artificial substitute for his weak instincts. He is reduced to dependence on technical means for his survival. For survival and to liberate himself from anxiety he has had to develop tools and techniques including language, myth, and magic, and has had to create a common, habitual, and stable cultural environment. This cultural environment is perpetuated in institutions, ~~the~~ historically evolved realities of state, family, law, economy, and so forth. To be "legitimate" an institution need not be useful but must be derived from man's [[nature]] as expressed in ~~the~~ cultic, nonutilitarian experiences of ecstasy, trance, and asceticism. Institutions are comprehensive and abstract structures that, through their [[principle]] of order, impart autonomy to ~~the~~ individuals participating in ~~the~~ collective [[entente]] secrète. The utility of [[social]] and cultural institutions is a secondary by-product of their development. Gehlen contrasts unreflective, spontaneous, self-sacrificing action, which he describes as noble (vornehm und edel), with self-interested and utilitarian action (including its sublimated forms in art, philosophy, and [[literature]]), which he designates as base (gemein). Like certain pragmatists, Gehlen stressed action as ~~the~~ determinant of valid thought. While defining [[truth]] in terms of inner coherence and correspondence with facts, Gehlen also distinguished another aspect of truth, which he calls "inner truth." "Essentially irrational, non-[[scientific]] and not directly controllable experience has its truth: that is certainty. And it has its form of acting: non-experimental action based on [[tradition]], instinct, habit and conviction" (Der Mensch, p. 330). These illogical, [[ethical]] certainties are valid without [[rational]] or experimental justification—as a [[matter]] of mere "appositeness" or inner sanity. Rational knowledge (Wissenschaft) cannot take over ~~the~~ function of ~~the~~ idées directrices of [[society]] that are ~~the~~ product of Urphantasie, ~~the~~ divinity and energy of ~~the~~ animal component of man.''		: ''Gehlen defines man as an "acting, anticipatory, nondetermined, [[self]]-delimiting being—a product of [[culture]]." Like other philosophical anthropologists, Gehlen views man, compared with other animals, as a vulnerable, deficient being, lacking tbe powerful instincts and [[natural]] weapons of survival of other animals. Man's fabled power of [[thought]] is an artificial substitute for his weak instincts. He is reduced to dependence on technical means for his survival. For survival and to liberate himself from anxiety he has had to develop tools and techniques including language, myth, and magic, and has had to create a common, habitual, and stable cultural environment. This cultural environment is perpetuated in institutions, tbe historically evolved realities of state, family, law, economy, and so forth. To be "legitimate" an institution need not be useful but must be derived from man's [[nature]] as expressed in tbe cultic, nonutilitarian experiences of ecstasy, trance, and asceticism. Institutions are comprehensive and abstract structures that, through their [[principle]] of order, impart autonomy to tbe individuals participating in tbe collective [[entente]] secrète. The utility of [[social]] and cultural institutions is a secondary by-product of their development. Gehlen contrasts unreflective, spontaneous, self-sacrificing action, which he describes as noble (vornehm und edel), with self-interested and utilitarian action (including its sublimated forms in art, philosophy, and [[literature]]), which he designates as base (gemein). Like certain pragmatists, Gehlen stressed action as tbe determinant of valid thought. While defining [[truth]] in terms of inner coherence and correspondence with facts, Gehlen also distinguished another aspect of truth, which he calls "inner truth." "Essentially irrational, non-[[scientific]] and not directly controllable experience has its truth: that is certainty. And it has its form of acting: non-experimental action based on [[tradition]], instinct, habit and conviction" (Der Mensch, p. 330). These illogical, [[ethical]] certainties are valid without [[rational]] or experimental justification—as a [[matter]] of mere "appositeness" or inner sanity. Rational knowledge (Wissenschaft) cannot take over tbe function of tbe idées directrices of [[society]] that are tbe product of Urphantasie, tbe divinity and energy of tbe animal component of man.''

	: ''Gehlen's analysis of his age was unrelievedly somber. His times, according to Gehlen, were marked both by ~~the~~ dissolution of institutions and a shift in individual and social [[consciousness]] from irrational certainty to an anarchic intellectualization. This change took place against a historical background in which organic agrarian society was giving way to organized industrial society. The cultural rupture transforms social organisms into "colonies of parasites" riddled with [[subjectivism]], mechanization, a turn toward abstract and mathematical methods in art and [[science]] (desensualization), and experimental thinking. Rising living standards, far from representing progress, create new urges for limitless satisfactions. Such changes lead away from ethical obligation deriving from man's nature to goal-directed efficiency deriving from man's method. These changes entail making ~~the~~ [[spiritual]] sphere [[political]] and robbing ~~the~~ political sphere of its [[religious]] aura. Since science is esoteric, ~~the~~ mass of ~~the~~ [[people]] are condemned to be primitive. The eclipse of ~~the~~ [[nation]]-state and ~~the~~ trend toward supranational organization and [[peace]] will leave a legacy of unresolved conflicts that may lead to a complete loss of individual [[freedom]]. Only two very unlikely circumstances could reverse ~~the~~ trend: an unexpected return to legitimate, nonrational values that are not amenable to conscious volition or ~~the~~ rise of a creative personality to provide a new kind of institutional leadership. According to Gehlen, ~~the~~ philosopher's task in such a world situation is to point to signs of decline and to emphasize ~~the~~ "legitimate" elements in national heritages as expressed in ~~the~~ institutions of state, church, and law. Although present-day society is increasingly alienated from these heritages, they alone represent society's legitimate "[[reality]]." Reality has therefore to be sought in ~~the~~ archaic forms of ~~the~~ past.''<ref>[https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/gehlen-arnold-1904-1976 Gehlen, Arnold (1904–1976)]</ref>		: ''Gehlen's analysis of his age was unrelievedly somber. His times, according to Gehlen, were marked both by tbe dissolution of institutions and a shift in individual and social [[consciousness]] from irrational certainty to an anarchic intellectualization. This change took place against a historical background in which organic agrarian society was giving way to organized industrial society. The cultural rupture transforms social organisms into "colonies of parasites" riddled with [[subjectivism]], mechanization, a turn toward abstract and mathematical methods in art and [[science]] (desensualization), and experimental thinking. Rising living standards, far from representing progress, create new urges for limitless satisfactions. Such changes lead away from ethical obligation deriving from man's nature to goal-directed efficiency deriving from man's method. These changes entail making tbe [[spiritual]] sphere [[political]] and robbing tbe political sphere of its [[religious]] aura. Since science is esoteric, tbe mass of tbe [[people]] are condemned to be primitive. The eclipse of tbe [[nation]]-state and tbe trend toward supranational organization and [[peace]] will leave a legacy of unresolved conflicts that may lead to a complete loss of individual [[freedom]]. Only two very unlikely circumstances could reverse tbe trend: an unexpected return to legitimate, nonrational values that are not amenable to conscious volition or tbe rise of a creative personality to provide a new kind of institutional leadership. According to Gehlen, tbe philosopher's task in such a world situation is to point to signs of decline and to emphasize tbe "legitimate" elements in national heritages as expressed in tbe institutions of state, church, and law. Although present-day society is increasingly alienated from these heritages, they alone represent society's legitimate "[[reality]]." Reality has therefore to be sought in tbe archaic forms of tbe past.''<ref>[https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/gehlen-arnold-1904-1976 Gehlen, Arnold (1904–1976)]</ref>

	Influenced by research such as that by ~~the~~ ethologist [https://de.metapedia.org/wiki/Lorenz,_Konrad Konrad Lorenz], Gehlen emphasized concepts such as ~~the~~ "world openness" of humans, referring to humans being much less specialized for a specific environment than other animals. Consequently, they also have weak specific instincts, but at ~~the~~ same [[time]] have strong more general instincts, such as non-seasonal sexuality. This may cause various problems for humans and their [[societies]]. Gehlen therefore emphasizes ~~the~~ importance of beneficial institutions and traditions for [[humans]] in order to give them and society positive meanings and purposes.		Influenced by research such as that by tbe ethologist [https://de.metapedia.org/wiki/Lorenz,_Konrad Konrad Lorenz], Gehlen emphasized concepts such as tbe "world openness" of humans, referring to humans being much less specialized for a specific environment than other animals. Consequently, they also have weak specific instincts, but at tbe same [[time]] have strong more general instincts, such as non-seasonal sexuality. This may cause various problems for humans and their [[societies]]. Gehlen therefore emphasizes tbe importance of beneficial institutions and traditions for [[humans]] in order to give them and society positive meanings and purposes.
	==Family==		==Family==
	* Arnold was ~~the~~ son of publisher Dr. phil. Max Gehlen (1868–1931) and his wife Margarete, née Ege. He was a cousin of [[Reinhard Gehlen]]. In 1937, he married his fiancée Veronika Marie Mathilde Melanie Freiin von Wolff (b. 1909), their daughter was Caroline, later married Freifrau von Lieven.<ref>[https://web.archive.org/web/20221101013402/https://agso.uni-graz.at/archive/lexikon/klassiker/gehlen/16bio.htm Biografie Arnold Gehlen]</ref>		* Arnold was tbe son of publisher Dr. phil. Max Gehlen (1868–1931) and his wife Margarete, née Ege. He was a cousin of [[Reinhard Gehlen]]. In 1937, he married his fiancée Veronika Marie Mathilde Melanie Freiin von Wolff (b. 1909), their daughter was Caroline, later married Freifrau von Lieven.<ref>[https://web.archive.org/web/20221101013402/https://agso.uni-graz.at/archive/lexikon/klassiker/gehlen/16bio.htm Biografie Arnold Gehlen]</ref>

	==Writings (excerpt)==		==Writings (excerpt)==