[Hermann Samuel Reimarus' theory of "modes of life" and "drives"]

This essay focuses on Hermann Samuel Reimarus' (1694-1768) theory of "modes of life" and natural "drives" or "tendencies" (Triebe) in Allgemeine Betrachtungen über die Triebe der Thiere, hauptsdchlich über ihre Kunsttriebe (1760). Reimarus combines the notion of a systemic, organized inner order of organs, in which "functions" and corporeal dispositions correspond to each other, with a system of regulated "actions" of individual organic bodies. These "actions" rely on a "basic drive" (Grundtrieb) of "self-preservation", that Reimarus differentiates into "mechanic drives" (mechanische Triebe), "imagination drives" (Vorstellungstriebe) und "voluntary drives" (willkiirliche Triebe). Voluntary drives are again divided into "affection-drives" (Affectentriebe) and "art-drives" (Kunsttriebe). Mechanic drives automatically initiate and sustain physiological processes of the system of organs, imagination drives establish transitions between sense perception, imagination, memory, and recognition, and art-drives regulate, as schemes or "m odels" which imply some degree of skill, "action" (Handlung)-based relations between individual organic bodies and their environments. Further on, humans possess a specific art-drive, based on "reason" (Vernunft), that is not naturally determined as a goal-directed "action": While the "modes of life" of animals are perfect in themselves in combining systems of drives and organic dispositions, humans are perfectible living beings with the faculty of "reflection". Plants are for Reimarus not living beings, because their existence relies only on "mechanical drives" without a central acting entity of perceptions.