Philanthropy
Under Philanthropy ( Greek φιλανθρωπία philanthropia of φίλος Philos ' friend ' and άνθρωπος anthropos, human ' ) refers to a general philanthropic thinking and behavior. The term comes from the ancient times. In modern times, he was picked up in the Enlightenment and discussed in the context of the definition of the essence of man. In the 18th and 19th centuries played the general human friendship or love of humanity, as in ancient times, in the philosophical discourse an important role. Since the 20th century is in philosophy more of related terms such as " humanity " is mentioned, while " philanthropy " is in common usage associated with charitable and non-profit activities.
Antiquity
Early and classical Greek
The term Philanthropos ( " philanthropist " ) comes in Homer and Hesiod, although not yet available, but Homer emphasizes the importance of philanthropic attitudes and behavior, which he calls philophrosýnē. By this he means about what you meant by philanthropia later. From the 5th century BC the first evidence for the word originate Philanthropos; it is used by Aeschylus, Aristophanes and Epicharmos. Aeschylus describes the setting of the Titan Prometheus, who gave fire to the people, as " humane way ". In the 4th century are philanthropia and Philanthropos in Athens already frequent terms; they are especially popular with rhetoricians such as Isocrates and Demosthenes. In Plato's works, they occur only sporadically; Philanthropos is the term with which he characterizes the attitude of benevolent gods to the people. In his dialogue Euthyphro explains his teacher Socrates, he may give from philanthropy (hypo philanthrōpías ) his knowledge wasteful and free of charge.
Plato's contemporary Xenophon - also a student of Socrates - the terms used frequently and in many different ways. He calls not only gods, certain people and animals " humanely ", but also arts, promote the welfare of the people. According to his account, Socrates taught that people are disposed to each other by nature friendly. Xenophon himself is, however from an exclusive idea of philanthropy; under philanthropy he understands the attitude of a powerful against the weak, which is expressed in charity, helpfulness and clemency. For Xenophon philanthropy is a feature distinguished and exceptional personalities to whom he next to the Spartan king Agesilaus Socrates II and especially the Persian king Cyrus II counts. He points out that a philanthropic attitude pays off; so wins King Agesilaus cities that he can not conquer, through philanthropy itself.
In the influential orator Isocrates, another aspect occurs added: Philanthropy does not appear as innate virtue, but is acquired through education. It characterizes the educated, civilized people, for Isocrates is, the Greeks, in contrast to " barbarian " ( non-Greeks ). Among the Greeks it draws primarily from the Athenians. This sentiment Demosthenes, which refers to the philanthropy of the Athenian laws. The emphasis on Philanthropy at the orators is related to the political situation in the then Greek world of states: Athens was a democratic state, in which one could achieve something only if one was sufficiently popular. This meant that a successful politician - as Isocrates notes - in everything he said and did, had to give the impression of philanthropy, because who lacked this property, made himself unpopular among his fellow citizens.
Hellenism
The Philanthropy ideal of the heyday of Athens remains alive in the era of Hellenism. In philosophy it is indeed explicitly addressed relatively rare, but this is related ideas in philosophical discourse present. Taken up and popularized, the idea of philanthropy in the comedy. The aspect of the charity remains in common usage in the art, in a flattened sense until finally a small gift or gratuity is philánthrōpon referred to ( " the blessing ").
Aristotle wrote in his Nicomachean Ethics that exists between similar beings, and especially between people inherently friendship; therefore commend to philanthropy. That is true of him only an isolated statement. Otherwise dominated in his thinking the idea of inherent social and ethnic hierarchy, which means that the idea of philanthropy plays only a minor role in it.
Great value, however, puts the Greek playwright Menander on philanthropy. He contrasts the philanthropic minded people - a righteous, decent people - with his counterpart, the morose, suspicious and selfish holdouts of humanity ( Dyskolos ). The Roman playwright Plautus and Terence, which are strongly influenced by Menander, whose Philanthropieverständnis convey a broad Roman audience.
Romans also formed are impressed by the Greek Philanthropy ideal and take the view that it was a specifically Greek achievement. With them is the aspect of education, sophistication and general benevolence in the foreground, the element of charitable activity and little attention. In this sense, Cicero notes humanity (Latin humanitas ) was practiced by the Greeks not only, but assumed them to the other nations. Therefore, the Romans owed now that she ruled Greece, the Greeks especially a humane treatment.
In the Greek Stoics of the Hellenistic period, the word " philanthropy " is relatively rare. However, the related notions correspond to their way of thinking, because the Stoic ethics is based on the idea of a natural given, based on kinship equality of all people.
In the Hellenistic world of states, particularly in Egypt, where the Ptolemaic reign in the interaction between authorities and subjects of the king is the philanthropia a commonly used component of fomelhaften twists. It is referenced when petitioners express their hope in the goodness of the ruler or if someone expresses its gratitude for a pardon obtained in an inscription. An act of mercy, such as an amnesty, and the decree proclaiming him is called philanthropon.
Roman Empire ( Principate )
The Jewish Platonist Philo of Alexandria understands philanthropy caring for all people and for each individual, but also for all other living things. It emphasizes the aspect of benevolence Mighty towards weaker. A key element of his theological thinking is the philanthropy of God, which is to be a role model to the people.
The Stoics of the imperial period, mainly Seneca, assume a humanity concept, which largely coincides with the traditional Greek Philanthropy ideal. The opposite of a philanthropic sentiments are for Seneca arrogance, greed and indifference to foreign disaster.
Among all the ancient authors Plutarch is one in which most frequently occur, the terms " philanthropy " and " philanthropist ". It represents the philanthropy to the top of the virtues and connects with her a broad spectrum of " philanthropic " traits and behaviors which have in common that they are conducive to the welfare of the people. This includes courtesy and generosity as well as a friendly disposition towards all people, which includes enemies, and humane treatment of animals. Sometimes called Plutarch also a folk -friendly, democratic political setting " philanthropic ". It follows the traditional prevailing view in the ancient world, philanthropy is a specifically Greek and especially Athenian achievement. Civilization and Hellenism, philanthropy and outstanding cultural achievements are closely related to him. He is convinced that a humane, " philanthropic " Constitution and legislation of a citizen-friendly Greek state is characteristic and distinguishes it from a " barbaric ".
In Egypt, the philanthropy was under Roman rule, as in the Ptolemaic period as a virtue of the powerful. They are expected by the Emperor and his government officials, such as petitions and government documents that have been preserved on papyrus, reveal.
Late Antiquity
In late antiquity, the idea of philanthropy occurs as a virtue and also a duty of the powerful to the fore, he dominated in the late antique Philanthropiekonzept. This is particularly evident in the 4th century at the rhetorician, philosopher and politician Themistius, philanthropy is one of its core issues as outstanding sovereign virtue. For him it is the characteristic of a virtuous attitude of the powerful against the weak; to denote a craftsman as philanthropists, he finds ridiculous. God as the most powerful being in Themistius ' philosophy also the biggest philanthropist. The Emperor has the task to imitate God and to become like him. This is absolutely necessary that it behaves philanthropic. This mainly includes the mildness which he intended to show not only towards his subjects, but to all nations. Take such an attitude worth it, because it brings the ruler the affection and voluntary cooperation of his subjects and impressed foreign peoples more than military force. Thus causes and philanthropy ensures the inner and outer peace of the empire. The emperor should receive a philosophical education that enables him to acquire the philanthropic spirit. The orientation of historical models helps him.
Emperor Julian, who tried to revive the pagan religion, and suppression of Christianity in the 4th century, stresses the importance of philanthropy idea, which is to compete with the Christian ideal of charity. How Themistius he starts from the consideration that the deity is inherently humane and therefore appreciates and expects a corresponding adjustment among people. Piety is inextricably linked in his opinion with philanthropic activity, because right worship of God requires an active philanthropy, which should extend to the treatment of bad men and imprisoned offenders. For Julian, the philanthropy of the ruler shows in his gentleness, his willingness to pardon and reprieve, but also in charitable activities. With the emphasis on the aspect of helping those in need, he wants the intense charitable activity of Christians oppose a pagan alternative. A close connection between piety and philanthropy also belongs to the ideas of pagan Neoplatonism; so Neoplatonic philosopher Porphyry, the committed to the belief that philanthropy is the foundation of piety.
The ancient Christians, the concept of philanthropy from the Bible familiar. In the New Testament the noun philanthropia occurs twice (Acts 28.2 and - with reference to Christ - Titus 3:4), Philanthropos ( as an adverb ) once ( Acts 27.3 ), and also in the Septuagint, the Greek translation of the Tanakh, the word philanthropia used. Nevertheless, the idea of philanthropy plays a relatively minor role in the Christian literature of the Latin -speaking West. In the late antique Greek Fathers, however, philanthropy takes a prominent place. You it is all about philanthropy as a property of God that man should acquire, by imitating Christ. Eusebius of Caesarea emphasized in his biography of Emperor Constantine the Great, whose philanthropy, which have shown even towards heretics ( heretics ) the ruler; Constantine was the philanthropischste man who had ever lived. In the liturgy of the Byzantine Church formulas are used, with which God as "the good and benevolent " (ho kai agathos Philanthropos ) characterized or referred to in other words to be philanthropic.
Styling Eastern Roman or Byzantine emperor - still in the 7th century when Heraclius and Constantine IV - include a reference to the herrscherliche philanthropy. The topos of imperial philanthropy, including the traditionally associated ideas (imitation of God's goodness, grace, gentleness, humanity, generosity ) is also present in the medieval Byzantine Empire in language use.
Modern Times
In the early modern period called " philanthropy " first a general human love or the love of God to the people. The love of man, often mixed with the Christian charity or is equated fact, is considered essential characteristic of human beings and is discussed as such by philosophers such as Christian Thomasius, Christian Wolff and Christian August Crusius.
For key concept is the philanthropy in philanthropy (or Philanthropinismus ), one initiated by Johann Bernhard Basedow educational reform movement. Basedow founded in 1774 in Dessau, the Philanthropinum, a training center for teachers and at the same time an educational institution. There should be a "school of human friendship." Among the proponents of this reform direction include Joachim Heinrich Campe, Ernst Christian Trapp, Christian God Help Salzmann and Johann Christoph Friedrich GutsMuths.
Towards the end of 18th, beginning of the 19th century led to the famous philanthropist orphanage dispute against the ruling in the institutions grievances and campaigned for family care. The criticism of the institutions was so loud that they were closed. The children were placed with families, but these usually only saw the " labor value of the child". If the child is not provided the desired performance, it was brought back and in some cases it had to be retrieved from the family. Since the Accommodation in the families was not the ideal, the " orphanage dispute" went on. The strict family principle led to new grievances, so that a reform of the institutions was sought to the particularly Johann Heinrich Pestalozzi had merit. The call for better orphanages became louder and discussed many changes. For example, there was talk of adequate food, every child should have his own bed. The working hours should be brought down to three or four hours. Furthermore, there should be to promote the health everyday gym for the kids.
In the United States, where private charity has traditionally played a larger role than in Europe, the term philanthropist ( philanthropist ) often applied to rich people who use large portions of their wealth to charity and thereby act humanely. As philanthropists in this sense are, for example, Paul Newman, Andrew Carnegie, John D. Rockefeller Jr., Jean Paul Getty, Brooke Astor, Daniel K. Ludwig, Agnes E. Meyer, Eli Broad, Stephan Schmidheiny, George Soros, Michael Jackson, Roger Federer, Oprah Winfrey, Bill Gates and Warren Buffett. Gates and Buffett are also the initiators of the campaign The Giving Pledge, which has caused numerous billionaires to the public promise to spend the majority of their wealth to charity.
Confucianism
The Chinese term řén (仁), formed from the character for person (人) and Two (二), has a similar meaning as philanthropy. řén is one of the five virtues in Confucianism.