Picture 1 and 2: Leaflet found inside the book whose title page is shown in picture three, bought from an online used book shop. The book belongs to a series of books “Bücher der neuen Anthropologie und Biologie” (“Books of the new anthropology and biology”, edited by the biologist and philosopher Hans André from 1925 to 1934). It advertises the first 7 books from this series. The book whose title page is shown is the 8th in the series. By online library catalog research, I could find 3 more titles in this series:
Volume 9: Karl Beurlen u. Hans André: “Das Gesetz der Überwindbarkeit des Todes in der Biologie” (1933)
Volume 10: Armin Müller: “Ganzheitsbiologie und Ethik” (1933)
Volume 11: Hedwig Conrad-Martius: Die ‘Seele’ der Pflanze (1934)
A few notes on the authors (to be extended):
André, Hans, Dr.
Biologist, Botanist, Philosopher, 24.03.1891, Kaiserslautern – 26.07.1966, Bonn
Letters by Hans André in archives catalogued on Kalliope:
Record in the database of the Deutsche Nationalbibliothek about him:
Literature by Hans André (including books edited by him and cooperations) (catalogue of Deutsche Nationalbibliothek):
[Andrés Philosophie des Lebens]
La philosophie de la vie de Hans André
Siewerth, Gustav. – Paris : Desclée de Brouwer, 
He is also mentioned in: JOACHIM FISCHER. “Philosophische Anthropologie. Eine Denkrichtung des 20. Jahrhunderts“ (https://www.degruyter.com/view/j/srsr.2009.32.issue-3/srsr.2009.32.3.293/srsr.2009.32.3.293.xml) (excerpts available on Google books).
According to Fischer, he seems to have been exchanging letters with Adolf Portmann. André seems to have been part of the circle around Scheeler in Cologne. He was influenced by Helmuth Plessner, who, according to Georg Toepfer’s “Historisches Wörterbuch der Biologie” (article “Vitalismus”) can also be viewed as belonging into the complex of vitalism. (Toepfer does not mention André.)
André seems to come out of an Aristotelian/Neo-Thomist Katholic direction.
Stölzle, Remigius, Prof. Dr.
* 23. November 1856 in Ob/Baden; † 23. Juli 1921 in Würzburg. Philosopher. professor in Würzburg.
Also seems to come out of an Aristotelian/Neo-Thomist Katholic direction.
More research required. The second publication listed by the Deutsche Nationalbibliothek might be from a different author. He seems to have been a biologist.
F. J. J. Buytendijk
1887-1974. Professor of philosophy in Groningen (according to the leaflet). According to Fischer, Andé translatet volume 6 into German (so probably the other book (volume 5) was also translated by André).
Biologist, katholic theologist. 1859-1931 (or 1932).
Biographical data not certain, more research required. According to the leaflet he was a botanist. The entry in the Deutsche Nationalbibliothek seems to confuse him with an artist of the same name.
1888 – 1967.
Belongs into the vicinity of the Spannkreis, around Othmar Spann.
von Brandenstein, Béla, Dr.
1901 – 1989. German-Hungarian philosopher. He was professor in Hungary. Fled Hungary in 1944 and became professor of philosophy in Saarbrücken, Germany.
His ideas are vitalistic, but he does not share the Aristotelian/neo-Thomist approach of André. In the preface to the book (volume 8 of the series), André somewhat distances himself from von Brandenstein, whose views he did not share but found worth publishing in his series.
Paleontologist. 1901 – 1985
Proponent of orthogenesis.
1888 – 1966. Philosopher, professor in Munich.
The “Philosophisches Wörterbuch“ (Schischkoff, Georgi (ed.), 11. edition, Stuttgart, 1957) writes about her (rough translation by myself): “tries, starting from phenomenology, to build up an ontology of reality (“Realontologie”) of nature, using the Aristotelian-scholastic ontology, especially the concept pair “potency” and “act” or “matter” and “form”. For the problem of the special laws of the living (“Selbstgesetzlichkeit des Lebens”) she proposes a “species logos”, an entelechy of essence which individuates itself in the organic substance and operates as (immanent) entelechy of formation (“Bildungsentelechy”).”
Kath. theologist, see https://de.wikipedia.org/wiki/Georg_Wunderle
A few thoughts on the Aristotelian/neo-Thomist thinkers in this group (at least André, Stölzle, Wasmann, Conrad-Martius). Based on the scholastic tradition of thought, they develop ideas that are essentially vitalistic. They are anti-mechanistic and anti-darwinistic. However, although coming out of a Christian, specifically Katholic point of view, their ideas seem to be vastly different from the American evangelical brand of Bible-literalistic creationism. This evangelical element is largely absent from Germany. Since in Germany, there was traditionally a coupling of both the Katholic and the Lutheranian churches to the state, other groups (from the evangelical spectrum) left Germany (mostly for the United States). So while the anti-darwinists in the USA are mainly of the creationist brand, this type of creationism did not and does not play any major role in Germany. The theology of the Lutheranians largely developed into more secular directions (Bultmann ect.). Katholic (and especially: Jesuite) theology, on the other hand, was able to tap into the tradition of Scholasticism with its relatively rich (compared to the evangelical movements) and varied body of philosophical thought that had incorporated both Aristotelian and, earlier, (neo-)Platonic thought. The description of Stölzles first book in the series says, for example: “In the last chapter, Stölzle develops […] the idea of ‘indirect, potential or secondary creation’, in accordance with the scholastic view of the eductio formarum e potentia materiae [the generation of forms from the potential of matter], according to which the principles of life of plants and animals are not created from nothing but are generated from the disposition (the ‘potencal’ of matter).” So the existence of a richer philosophical tradition of philosophy inside the Katholic church lead to the development of ideas that can be viewed as being part of the vitalistic spectrum, while American style creationism did not play a role.
Even outside this Katholic context, the absence of evangelical Christians meant that anti-mechanistic or anti-darwinistic thought (e.g. von Brandenstein) appears in the form of different brands of vitalism, not as creationism. This vitalistic direction in Biology that seems to have been dominant in Germany from the late 1800s up to the middle of the 20th century (at least up to the early 1930s) has been neglected in American or Anglo-Saxon works of history of science, where generally, only the darwinism vs. creationism debates are treated.