 Fischer has argued that Hartmann should be counted among the members of a “Cologne Constellation” of thinkers whose main project was the development of a philosophical anthropology that combined serious reflection on human being as a biological creature with the findings of the human sciences and humanities (Fischer 2012). Max Scheler, Helmuth Plessner (1892–1985), Hartmann, and later, Arnold Gehlen (1904–1976), are included in this group. They all shared the desire to bridge the dualism between natural scientific and humanistic accounts (Scheler 1928, Plessner 1928, Gehlen 1940). They knew each other’s work, and their mutual influences remain to be disentangled. While Hartmann did not write a book devoted to philosophical anthropology, his ideas on the topic are scattered throughout a number of works, including The Problem of Spiritual Being (1933), OLF (1935), a long review of Gehlen’s book (1941), and “Naturphilosophie und Anthropologie” (1944). Characteristically, Hartmann’s view rejects both reductive naturalistic accounts as well as the anthropocentric exceptionalism that characterizes many idealist humanistic views. In The Problem of Spiritual Being, Hartmann explains that the category of the “spirit” is divided into personal, objective and objectivated spirit. Personal spirit is the spirit of the individual; objective spirit is the living spirit of communities; and objectivated spirit characterizes the products of spirit. As he also explained in the Ethics, the categorial features of personal spirit are consciousness, will, foresight and teleological activity. None of these features pass to objective spirit. There is no consciousness apart from individual consciousness, and the same applies to the other capacities. He thus rejects the idealist conception of a unifying absolute spirit. In order to ward off materialist reductionism, he embraces a nonreductive naturalism that acknowledges the ontological dependence of higher functions on lower processes without detriment to the autonomy and novelty of the higher. He carefully works to reconcile the disparate facets of the human phenomenon, such as the fact that human beings are vanishing specks of dust in a vast cosmos as well as the only beings capable of creating masterpieces of art that give meaning to the world. Human beings are ontologically stratified creatures, including physical, biological, mental, and spiritual features that reflect the stratified structure of reality. Hartmann’s anthropological ideas have gotten a good deal of attention in recent research (Kalckreuth et al. 2019; Hartung and Wunsch 2014), and could also form an intriguing starting point for comparison between Hartmann and other writers, such as McDowell (Wunsch 2020). The nature of the stratified ontology of the real world on which it is based remains to be explained.