Peter Sloterdijk
Peter Sloterdijk is a German philosopher and cultural theorist. He was a professor of philosophy and media theory at and Rector from 2001 to 2015 of the University of [Art and Design Karlsruhe]. He co-hosted the German television show Das Philosophische Quartett from 2002 until 2012.
Biography
Sloterdijk's father was Dutch, his mother German. He studied philosophy, German studies and history at the University of Munich and the University of Hamburg from 1968 to 1974. In 1975, he received his PhD from the University of Hamburg. In the 1980s, he worked as a freelance writer, and published his Critique of Cynical Reason in 1983. Sloterdijk has since published a number of philosophical works acclaimed in Germany. In 2001, he was named chancellor of the University of Art and Design Karlsruhe, part of the Center for Art and Media Karlsruhe. His best-known Karlsruhe student and former assistant is Marc Jongen, a member of the Bundestag. In 2002, Sloterdijk began to co-host Das Philosophische Quartett, a show on the German ZDF television channel devoted to discussing key contemporary issues in-depth.Philosophical stance
Sloterdijk rejects the existence of dualisms—body and soul, subject and object, culture and nature, etc.—since their interactions, "spaces of coexistence", and common technological advancement create hybrid realities. Sloterdijk's ideas are sometimes referred to as posthumanism, and seek to integrate different components that have been, in his opinion, erroneously considered detached from each other. Consequently, he proposes the creation of an "ontological constitution" that would incorporate all beings—humans, animals, plants, and machines.Philosophical style
In the style of Nietzsche, Sloterdijk remains convinced that contemporary philosophers have to think dangerously and let themselves be "kidnapped" by contemporary "hyper-complexities": they must forsake our present humanist and nationalist world for a wider horizon at once ecological and global.Sloterdijk's philosophical style strikes a balance between the firm academicism of a scholarly professor and a certain sense of anti-academicism. Taking a sociological stance, Andreas Dorschel sees Sloterdijk's timely innovation at the beginning of the 21st century in having introduced the principles of celebrity into philosophy. Sloterdijk himself, viewing exaggeration as necessary to catch attention, describes the way he presents his ideas as "hyperbolic".
Major works
''Critique of Cynical Reason''
The Kritik der zynischen Vernunft, published by Suhrkamp in 1983, became the best-selling work on philosophy in the German language since the Second World War and launched Sloterdijk's career as an author.''Spheres''
The trilogy Spheres is the philosopher's magnum opus. The first volume was published in 1998, the second in 1999, and the last in 2004.Spheres deals with "spaces of coexistence", spaces commonly overlooked or taken for granted which conceal information crucial to developing an understanding of humanity. The exploration of these spheres begins with the basic difference between mammals and other animals: the biological and utopian comfort of the mother's womb, which humans try to recreate through science, ideology, and religion. From these microspheres to macrospheres, Sloterdijk analyzes spheres where humans try but fail to dwell and traces a connection between vital crises and crises created when a sphere shatters.
Sloterdijk has said that the first paragraphs of Spheres are "the book that Heidegger should have written", a companion volume to Being and Time, namely, "Being and Space". He was referring to his initial exploration of the idea of Dasein, which is then taken further as Sloterdijk distances himself from Heidegger's positions.
''Nietzsche Apostle''
On 25 August 2000, in Weimar, Sloterdijk gave a speech on Nietzsche; the occasion was the centennial of the latter philosopher's death. The speech was later printed as a short book and translated into English. Sloterdijk presented the idea that language is fundamentally narcissistic: individuals, states and religions use language to promote and validate themselves. Historically however, Christianity and norms in Western culture have prevented orators and authors from directly praising themselves, so that for example they would instead venerate God or praise the dead in eulogies, to demonstrate their own skill by proxy. In Sloterdijk's account, Nietzsche broke with this norm by regularly praising himself in his own work.For examples of classical Western "proxy-narcissism", Sloterdijk cites Otfrid of Weissenburg, Thomas Jefferson and Leo Tolstoy, each of whom prepared edited versions of the four Gospels: the Evangelienbuch, the Jefferson Bible and the Gospel in Brief, respectively. For Sloterdijk, each work can be regarded as "a fifth gospel" in which the editor validates his own culture by editing tradition to conform to his own historical situation. With this background, Sloterdijk explains that Nietzsche also presented his work Thus Spoke Zarathustra as a kind of fifth gospel. In Sloterdijk's account, Nietzsche engages in narcissism to an embarrassing degree, particularly in Ecce Homo, promoting a form of individualism and presenting himself and his philosophy as a brand. However, just as the Christian Gospels were appropriated by the above editors, so too was Nietzsche's thought appropriated and misinterpreted by the Nazis. Sloterdijk concludes the work by comparing Nietzsche's individualism with that of Ralph Waldo Emerson, as in Self-Reliance.
''Globalization''
Sloterdijk also argues that the current concept of globalization lacks historical perspective. In his view it is merely the third wave in a process of overcoming distances. The difference for Sloterdijk is that, while the second wave created cosmopolitanism, the third is creating a global provincialism. Sloterdijk's sketch of a philosophical history of globalization can be found in Im Weltinnenraum des Kapitals, subtitled "Die letzte Kugel". In an interview with Noema Magazine, Sloterdijk expanded upon the idea of “planetary co-immunism”, referring to the need to "share the means of protection even with the most distant members of the family of man/woman" when faced with shared threats such as pandemics.''Rage and Time''
In his Zorn und Zeit, Sloterdijk characterizes the emotion of rage as a psychopolitical force throughout human history. The political aspects are especially pronounced in the Western tradition, beginning with the opening words of Homer's Iliad, "Of the rage of Achilles, son of Peleus, sing, O Goddess...". Sloterdijk acknowledges the contributions of psychoanalysis for our understanding of strong emotional attitudes: "In conformity with its basic erotodynamic approach, psychoanalysis brought much hatred to light, the other side of life." Importantly, for Sloterdijk, Judeo-Christian conceptions of God ultimately "piggyback" on the feelings of rage and resentment, creating "metaphysical revenge banks". For Sloterdijk, "God thus becomes the location of a transcendent repository of suspended human rage-savings and frozen plans of revenge."Reprogenetics dispute
Shortly after Sloterdijk conducted a symposium on philosophy and Heidegger, he stirred up controversy with his essay "Regeln für den Menschenpark". In this text, Sloterdijk regards cultures and civilizations as "anthropogenic hothouses," installations for the cultivation of human beings; just as we have established wildlife preserves to protect certain animal species, so too ought we to adopt more deliberate policies to ensure the survival of Aristotle's zoon politikon."The taming of man has failed", Sloterdijk laments. "Civilisation's potential for barbarism is growing; the everyday bestialisation of man is on the increase."
Because of the eugenic policies of the Nazis in Germany's recent history, such discussions are seen in Germany as carrying a sinister load. Breaking a German taboo on the discussion of genetic manipulation, Sloterdijk's essay suggests that the advent of new genetic technologies requires more forthright discussion and regulation of "bio-cultural" reproduction. In the eyes of Habermas, this made Sloterdijk a "fascist". Sloterdijk replied that this was, itself, resorting to "fascist" tactics to discredit him. The core of the controversy was not only Sloterdijk's ideas but also his use of the German words Züchtung and Selektion.
Sloterdijk rejected the accusation of Nazism, which he considered alien to his historical context. Still, the paper started a controversy in which Sloterdijk was strongly criticized, both for his alleged usage of a fascist rhetoric to promote Plato's vision of a government with absolute control over the population, and for committing a non-normative, simplistic reduction of the bioethical issue itself. This second criticism was based on the vagueness of Sloterdijk's position on how exactly society would be affected by developments in genetic science. After the controversy multiplied positions both for and against him, Die Zeit published an open letter from Sloterdijk to Habermas in which he vehemently accused Habermas of "criticizing behind his back" and espousing a view of humanism that Sloterdijk had declared dead.
Welfare state dispute
Another dispute emerged after Sloterdijk's article "Die Revolution der gebenden Hand" in the Frankfurter Allgemeine, one of Germany's most widely read newspapers. There Sloterdijk claimed that the national welfare state is a "fiscal kleptocracy" that had transformed the country into a "swamp of resentment" and degraded its citizens into "mystified subjects of tax law".Sloterdijk opened the text with the famous quote of leftist critics of capitalism "Property is theft", stating, however, that it is nowadays the modern state that is the biggest taker. "We are living in a fiscal grabbing semi-socialism – and nobody calls for a fiscal civil war." He repeated his statements and stirred up the debate in his articles titled "Kleptokratie des Staates" and "Aufbruch der Leistungsträger" in the German monthly Cicero – Magazin für politische Kultur.
According to Sloterdijk, the institutions of the welfare state lend themselves to a system that privileges the marginalized, but relies, unsustainably, on the class of citizens who are materially successful. Sloterdijk's provocative recommendation was that income taxes should be deeply reduced, the difference being made up by donations from the rich in a system that would reward higher givers with social status. Achievers would be praised for their generosity, rather than being made to feel guilty for their success, or resentful of society's dependence on them.
In January 2010, an English translation was published, titled "A Grasping Hand – The modern democratic state pillages its productive citizens", in Forbes and in the Winter 2010 issue of City Journal. Sloterdijk's 2010 book, Die nehmende Hand und die gebende Seite, contains the texts that triggered the 2009–2010 welfare state dispute.
Honours and awards
- 1993: Ernst Robert Curtius Prize for Essay Writing
- 2000: Friedrich Märker Prize for Essay Writing
- 2001: Christian Kellerer Prize for the future of philosophical thought
- 2005: Business Book Award for the Financial Times Deutschland
- 2005: Sigmund Freud Prize for Scientific Prose
- 2005: Austrian Decoration for Science and Art
- 2006: Commander of the Ordre des Arts et des Lettres
- 2008:
- 2008:
- 2008:
- 2009: BDA award for architectural criticism
- 2013: Ludwig Börne Prize
- 2021: European Prize for Political Culture of the Hans Ringier Foundation
- 2011: Honorary doctorate from the University of Nijmegen, Netherlands
- 2023: Honorary doctorate from the West University of Timișoara, Romania
Film appearances
Marx Reloaded, Arte, April 2011List of works
Works in English translation
Critique of Cynical Reason, translation by Michael Eldred; foreword by Andreas Huyssen, Minneapolis, University of Minnesota Press, 1988. Thinker on Stage: Nietzsche's Materialism, translation by Jamie Owen Daniel; foreword by Jochen Schulte-Sasse, Minneapolis, University of Minnesota Press, 1989. Theory of the Post-War Periods: Observations on Franco-German relations since 1945, translation by Robert Payne; foreword by Klaus-Dieter Müller, Springer, 2008. Terror from the Air, translation by Amy Patton, Los Angeles, Semiotext(e), 2009. God's Zeal: The Battle of the Three Monotheisms, Polity Pr., 2009. Derrida, an Egyptian, Polity Pr., 2009. Rage and Time, translation by Mario Wenning, New York, Columbia University Press, 2010. Neither Sun nor Death, translation by Steven Corcoran, Semiotext, 2011. – Sloterdijk answers questions posed by German writer Hans-Jürgen Heinrichs, commenting on such issues as technological mutation, development media, communication technologies, and his own intellectual itinerary.Bubbles: Spheres Volume I: Microspherology, translation by Wieland Hoban, Los Angeles, Semiotext, 2011. The Art of Philosophy: Wisdom as a Practice, translation by Karen Margolis, New York, Columbia University Press, 2012. You Must Change Your Life, translation by Wieland Hoban, Cambridge, Polity Press, 2013. In the World Interior of Capital: Towards a Philosophical Theory of Globalization, translation by Wieland Hoban, Cambridge, Polity Press, 2013. Nietzsche Apostle,, translation by Steve Corcoran, Los Angeles, Semiotext, 2013. Globes: Spheres Volume II: Macrospherology, translation by Wieland Hoban, Los Angeles, Semiotext, 2014. Foams: Spheres Volume III: Plural Spherology, translation by Wieland Hoban, Los Angeles, Semiotext, 2016. Not Saved: Essays after Heidegger, translation by Ian Alexander Moore and Christopher Turner, Cambridge, Polity Press, 2016.- "The Domestication of Human Beings and the Expansion of Solidarities", in J. Koltan Solidarity and the Crisis of Trust, translated by Jeremy Gaines, Gdansk: European Solidarity Centre, 2016, pp. 79–93.What Happened in the 20th Century?, translation by Christopher Turner, Cambridge, Polity Press, 2018.After God, translation by Ian Alexander Moore, Polity Press, 2020.Infinite Mobilization, translation by Sandra Berjan, Polity Press, 2020.Making the Heavens Speak: Religion as Poetry, translation by Robert Hughes, Polity Press, 2022.Prometheus’s Remorse: From the Gift of Fire to Global Arson, translated by Hunter Bolin, Semiotext, 2024.The Terrible Children of Modernity: An Antigenealogical Experiment, translation by Oliver Berghof, Columbia University Press, 2025.