The Human Being in the Context of Nature: Philosophical Anthropology and Natural Sciences in Hedwig Conrad-Martius

Axiomathes ◽  
2008 ◽  
Vol 18 (4) ◽  
pp. 425-443
Author(s):  
Angela Ales Bello
Keyword(s):  
Philosophical Anthropology ◽  
Natural Sciences ◽  
Human Being

The Role of Psychology According to Edith Stein

2018 ◽  
pp. 19-24
Author(s):  
Angela Ales Bello
Keyword(s):  
Lived Experiences ◽  
Philosophical Anthropology ◽  
Complex Structure ◽  
Phenomenological Analysis ◽  
Natural Sciences ◽  
Spiritual Life ◽  
Human Being ◽  
Edith Stein ◽  
Implicit Motivation

To understand the role of psychology as science according Edith Stein, we have to clarify the main features of her philosophical anthropology. Through the phenomenological analysis of the lived experiences she discovers the complex structure of the human being: the bodily, the psychic, and the spiritual life. The psychic level is ruled by causality, but it is different from the causality that we find in the nature, because it is not deterministic. In the psyche there is also an implicit motivation, but the explicit one is present in the spiritual life. For this reason, according to her, psychology, even if it is the science of the psyche, cannot avoid dealing with the spiritual aspect of the human being. Stein’s position is very important in order to grasp the limits of a psychology that follows the model of natural sciences.

Is the Human Being Redeemable? Consolation as an Integral Meaning of Rosenzweig’s Understanding of Redemption: A Blumenbergian Reflection

2021 ◽  
Vol 29 (1) ◽  
pp. 78-91
Author(s):  
Hans Martin Dober
Keyword(s):  
Philosophical Anthropology ◽  
Human Being ◽  
New Thinking

Abstract In this article, I test out Hans Blumenberg’s understanding of consolation as a pattern to interpret Rosenzweig’s “new thinking.” Drawing on Blumenberg’s philosophical anthropology, I explore the connection between the concept of redemption as consolation and the image of the human being that it presupposes. I further examine the function of consolation in concepts and non-conceptual images through a comparison of redemptive consolation in the respective thought of Luther and Rosenzweig.

scholarly journals Una perspectiva de género: a la intersubjetividad, la conciencia encarnada y la corporalidad / A Gender Perspective: a Intersubjectivity, Embodied Consciousness and Corporeality

2015 ◽  
Vol 4 (1) ◽  
Author(s):  
Raquel Flores
Keyword(s):  
Philosophical Anthropology ◽  
Gender Issues ◽  
Human Being ◽  
Gender Perspective ◽  
Phenomenology Of Perception ◽  
The World ◽  
Complex Thought ◽  
Embodied Consciousness ◽  
The Many ◽  
The Mind

ABSTRACTThis essay is part of a reflection whose purpose is to discuss and clarify some points and tensions around gender issues from the perspective of embodied consciousness, corporeality and temporality. The texts to be discussed for this purpose are the authors Edgar Morin: Introduction to Complex Thought (1994) and The Mind Sorted Bien (2001); Jacques Luc Nancy, Community DOA (2000) and Merleau-Ponty (1975) Phenomenology of Perception, authors who have allowed a glimpse of new theoretical contributions to gender. The challenge arises from the Philosophical Anthropology is trying to understand the “human phenomenon”, from a metaphysical perspective, according to this conception, the human being is the result of what he does to himself in his relationship with nature. To start this reflection, it is necessary to recognize that it arises from the Phenomenology, which is also considered a philosophy for which the world is always “already there” before reflection as an inalienable presence and allows to account for the space, time and "lived" world. Hurssel the theorist who founded this movement says: I'm not the result or crosslinking of the many coincidences that determine my body or my “psyche” but rather, all I know the world, I know from a prospect or mine experience the world without which the symbols of science would not want to say anything. (Husserl, 1913, p. 369-370)RESUMENEl presente ensayo es parte de una reflexión cuyo propósito es discutir y dilucidar algunos puntos de encuentro y tensiones en torno a la temática de género desde la perspectiva de la conciencia encarnada, la corporalidad y la temporalidad. Los textos que serán abordados para este objetivo son de los autores Edgar Morin: Introducción al Pensamiento Complejo (1994) y La Mente Bien Ordenada (2001); Jacques Luc Nancy, Comunidad Inoperante (2000) y Merlau-Ponty (1975) Fenomenología de la Percepción, autores que han permitido vislumbrar nuevos aportes teóricos al tema de género. El desafío que surge desde la Antropología Filosófica es tratar de entender el “fenómeno humano”, desde una perspectiva metafísica, según esta concepción el ser humano es el resultado de lo que hace consigo mismo en su relación con la naturaleza. Para iniciar esta reflexión, se hace necesario reconocer que ésta surge desde la Fenomenología, la que también es considerada una filosofía, para la cual el mundo está siempre “ya ahí”, antes de la reflexión como una presencia inalienable y que permite dar cuenta del espacio, del tiempo y del mundo “vividos”. Hurssel el teórico que funda este movimiento afirma que: no soy el resultado o entrecruzamiento de las múltiples casualidades que determinan mi cuerpo o mi “psiquismo” sino más bien, todo lo que sé del mundo, lo sé a partir de una perspectiva mía o de una experiencia del mundo sin la cual los símbolos de la ciencia no querrían decir nada. (Husserl, 1913. p. 369-370).

Roman Darowski. Philosophical Anthropology

2015 ◽  
Vol 19 (1) ◽  
pp. 154-157
Author(s):  
Roman Darowski
Keyword(s):  
Philosophical Anthropology ◽  
Human Being ◽  
History Of

Roman Darowski. Philosophical Anthropology: Outline of Fundamental Problems. Translated from Polish by Łukasz Darowski SDS. Wydawnictwo Ignatianum [Editions of Ignatianum, The Jesuit University of Cracow, Wydawnictwo WAM: Cracow, 2014.—Author’s summary The translation of this book into English we are dealing with here is a somewhat changed and revised version of the 4th edition of Filozofia człowieka in Polish. The last section (“Human Being—an Absolute?”) has been expanded, while the “History of Philosophical Anthropology” chapter and the Anthology of Texts section have both been omitted.  

Herbert Mac Cabe’s Philosophical Anthropology

Politeia ◽  
2019 ◽  
Vol 1 (4) ◽  
pp. 238-260
Author(s):  
Franco Manni ◽  
Keyword(s):  
Philosophical Anthropology ◽  
External World ◽  
The Other ◽  
Human Being ◽  
Language System ◽  
Other Hand ◽  
The One ◽  
The Individual ◽  
The Brain ◽  
Individual Human

From the ideas of Aristotle, De Saussure and Wittgenstein, philosopher Herbert McCabe elaborated an original anthropology. 'Meaning' means: the role played by a part towards the whole. Senses are bodily organs and sensations allow an animal to get fragments of the external world which become 'meaningful' for the behaviour of the whole animal Besides sensations, humans are ‘linguistic animals’ because through words they are able to 'communicate', that is, to share a peculiar kind of meanings: concepts. Whereas, sense-images are stored physically in our brain and cannot be shared, even though we can relate to sense-images by words (speech coincides with thought). However, concepts do not belong to the individual human being qua individual, but to an interpersonal entity: the language system. Therefore, on the one hand, to store images is a sense-power and an operation of the brain, whereas the brain (quite paradoxically!) is not in itself the organ of thought. On the other hand, concepts do not exist on their own.

scholarly journals Transdisciplinarni pristup u razmatranju odnosa znanost — teologija

2019 ◽  
Vol 74 (3) ◽  
pp. 399-412
Author(s):  
Krešimir Cerovac
Keyword(s):  
Round Table ◽  
Natural Sciences ◽  
Human Being ◽  
Human Beings ◽  
Transdisciplinary Approach ◽  
Material World ◽  
Theology And Science ◽  
Points Of View ◽  
Modes Of Thought

There are many reasons why a partnership dialogue between theology (religion) and the natural sciences is needed. However, first and foremost this must be a conversation between one human being and another regarding the most important of human interests. The most effective way to approach complex issues and problems in the dialogue between theology and science is the transdisciplinary approach. Transdisciplinarity can solve prob lems which cannot be resolved by separate attempts. This approach can connect different modes of thought, that is, thought beginning with different points of view on the material world or religion. The transdisciplinary approach takes on the role of mediator, which demands at the “round table” that which unites human beings on a universal human level. This is a new, challenging and demanding approach which requires researchers to leave their own field of interest and strive to learn about other fields. The transdisciplinary approach, as “critical rationality” and a new way of thinking, opposed to classical and reductive rationalism, emphasizing objectivity, is based on controlled conflict–induced paradoxes. Transdisciplinarity creates a new quality — which is not an arithmetic sum of individual disciplines — and enables articulation, i.e. a link between two, at first glance, controversial disciplinary modes of thought.

Jaspers in his time

2013 ◽  
Author(s):  
Federico Leoni
Keyword(s):  
Human Life ◽  
Philosophical Anthropology ◽  
Human Experience ◽  
Natural Sciences ◽  
Human Sciences ◽  
Traditional Philosophy ◽  
Xix Century ◽  
Ground Structures

The chapter describes Jaspers’ debt towards XIX century philosophies - in particular Nietzsche’s Lebensphilosophie, Weber’s sociological thinking, Dilthey’s philosophy of Geisteswissenschaften, Husserl’s phenomenology. Husserl offered Jaspers an access to the ground structures of human experience, beyond abstractions and intelletual reconstructions of traditional philosophy and psychology. Dilthey provided him a neat epistemological differentiation between the methods of explication (natural sciences) and comprehension (human sciences). Weber’s sociology elaborated a precious notion of “Idealtypus”, central to Jaspers phenomenological psychopatology. Nietzsche’s meditation on the Uebermensch offered Jaspers, paradoxically enough, an insight about the nature of illness on weakness, which Jaspers philosophical anthropology assumed since the Allgemeine Psychopatologie as a constitutive dimension of human life as such.

Human—Technology—World

2008 ◽  
Vol 12 (2) ◽  
pp. 110-119
Author(s):  
Dennis M. Weiss ◽  
Keyword(s):  
Human Nature ◽  
Philosophy Of Technology ◽  
Philosophical Anthropology ◽  
Human Being

This essay examines Don Ihde’s postphenomological philosophy of technology through the lens of philosophical anthropology, that sub-discipline of philosophy concerned with the nature and place of the human being. While Ihde’s philosophical corpus and its reception in Postphenomenology: A Critical Companion to Ihde indicate rich resources for thinking about human nature, several themes receive too little attention in both, including the nature of the human being, the emergence of the posthuman, and the place of the human being in our contemporary pluriculture.

scholarly journals THE CHILD AS AN «ARCHETYPE», «PROTOTYPE» AND «ASSEMBLAGE POINT»

2021 ◽  
pp. 352-360
Author(s):  
Galina M. Ponomareva ◽  
Keyword(s):  
Human Activity ◽  
Complex Dynamics ◽  
Philosophical Anthropology ◽  
Human Existence ◽  
Human Being ◽  
Scientific Paradigms ◽  
Starting Point ◽  
The Status ◽  
The 1960S ◽  
Definition Of

A new stage in the development of the humanities is largely connected with the understanding of the consequences of the «anthropological turn», the beginning of which is attributed to the 1960s-70s. Numerous discussions of this period led to the formation of new trends associated with the change of scientific paradigms and the transition to a post-non-classical interpretation of the «human phenomenon». The purpose of this article is to study the possible theoretical and methodological prospects that open up to philosophical anthropology due to the emergence of new explication models and new scientific lexicons. To achieve this goal, we chose the image of the Child, accumulating the most essential features of a person and a human being and interpreted metaphorically, as the starting point of the analysis. The Child is presented as an «anthropological constant» denoting a person’s ability to innovate and operate with imaginary phenomena endowed with the status of real ones. As an «anthropological constant», the Child acquires archetypal features that are significant for understanding the nature and meaning of any human activity and interpreting the processes of patterning human states. The approach developed in the article allows us to make several assumptions. First, the Child should be considered in the context of the drama of human existence, which consists in the infinite variability and fundamental incompleteness of the «human project». In this case, what comes to the fore is not the task of studying the boundaries of the human but the definition of the actual capabilities of a person. Secondly, the image of the Child embodies a state of transience, randomness. This requires a wider use of the method of multiple interpretations and post-phenomenological approaches within the framework of modern philosophical anthropology. Thirdly, the image of the Child embodies an existential conflict, which makes it possible to identify the complex dynamics of human states and describe them contextually.

scholarly journals THE CONCEPT OF «HUMAN NATURE» AS AN AXIOLOGICAL PRINCIPLE

2021 ◽  
pp. 413-422
Author(s):  
Guzel K. Saikina ◽  
◽  
Zulfiya Z. Ibragimova ◽  
Keyword(s):  
Human Nature ◽  
20Th Century ◽  
Human Ecology ◽  
First Generation ◽  
Philosophical Anthropology ◽  
Human Being ◽  
The Social ◽  
Essential Idea ◽  
The Status ◽  
Ontological Framework

In the philosophy of the 20th century, the idea of the absence of nature in man was established, due to which the concept of «human nature» became a rudiment in anthropological knowledge, and man himself began to be comprehended as «unsupported». In the era of the «biotechnological revolution», this concept turns out to be inconvenient for the transgressive game of man with his own limits. However, the problematization of a person in modern anthropological discourse can occur in many respects precisely through questioning the human nature. In the era of developed biotechnologies, for the purposes of human ecology, modern anthropology should not so much deny as assert the nature of man, since the concept of «human nature» indicates an ontological framework that preserves the authenticity of man, ensuring the continuity of all his historical forms. In contrast to the interpretation of the concept of human nature as opposed to the social essence (as a base physical, material, biological, vital part of human being), it is heuristically significant to elevate it to a socially significant axiological principle, filling it with value content by raising the status of the human nature. This is especially important due to the fact that this concept is substantively included in ethical, social and humanitarian expertise of biotechnological projects. Without the axiological development of this concept, bioethical and ecological discourses will lose strength and persuasiveness. A person is always incomplete, multidimensional, multifaceted, therefore there cannot be a single essential idea of a person capable of becoming the cementing foundation of anthropological knowledge, as the first generation of «philosophical anthropology» representatives hoped for. Still, man is one anthropological type with a single nature. As a result of the study, a hypothesis has been put forward that it is the reanimation of the concept of «human nature» that will give unity to anthropological knowledge and become its «ideological core».

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