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Geoffrey Winthrop Young (25 October 1876 – 8 September 1958) was a British climber, poet and educator, and author of several notable books on mountaineering. Young was born in Kensington, the middle son of Sir George Young, 3rd Baronet, a noted classicist and charity commissioner, of Formosa Place at Cookham in Berkshire, where he grew up. His mother, formerly Alice Eacy Kennedy, was the daughter of Dr Evory Kennedy of Belgard Co. Dublin and had previously lived in India as Lady Lawrence, wife of Sir Alexander Lawrence, Bt, nephew to the Viceroy, Lord Lawrence. Widowed when Sir Alexander died in a bridge collapse, Alice returned to England, marrying Sir George in 1871. Winthrop's brother Edward Hilton Young became the 1st Baron Kennet.
This was the background for Benn's harsh objections. Versed in the arguments put forward by Philosophical Anthropology, Benn was anything but a concerned humanist; he was not irritated by the denial of man's higher status but by Uexkiill's putative blindness to man's fundamentally problematic nature. This critique of Uexkull (which will resurface time and again) is a kind of speciesism in a minor key that tries to reclaim a special place for humans not as the masters but as the misfits of creation. There are always faint echoes of Kierkegaard: somehow, we are special because we are broken, lost, abandoned, or derelict incomplete beings. (Alternately, "unfinished" humans may be labeled as evolutionary to-do projects that await completion.) Uexkiill's "jovial" theory appears to be devoid of tragedy. There is—to span the extremes of the German pantheon—too much Goethe and too little Nietzsche. Heaping insult upon insult, Benn acknowledged the similarity between Uexkull and Goethe but then added that in Goethe's time this type of harmonious leveling of differences may have been "worthy of a great man," but nowadays it revealed nothing other than the "primary joviality of the biologist and insect specialist.
This was the background for Benn's harsh objections. Versed in the arguments put forward by Philosophical Anthropology, Benn was anything but a concerned humanist; he was not irritated by the denial of man's higher status but by Uexkiill's putative blindness to man's fundamentally problematic nature. This critique of Uexkull (which will resurface time and again) is a kind of speciesism in a minor key that tries to reclaim a special place for humans not as the masters but as the misfits of creation. There are always faint echoes of Kierkegaard: somehow, we are special because we are broken, lost, abandoned, or derelict incomplete beings. (Alternately, "unfinished" humans may be labeled as evolutionary to-do projects that await completion.) Uexkiill's "jovial" theory appears to be devoid of tragedy. There is—to span the extremes of the German pantheon—too much Goethe and too little Nietzsche. Heaping insult upon insult, Benn acknowledged the similarity between Uexkull and Goethe but then added that in Goethe's time this type of harmonious leveling of differences may have been "worthy of a great man," but nowadays it revealed nothing other than the "primary joviality of the biologist and insect specialist.
