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Journal articles on the topic 'Anthropology Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Krstic, Predrag. "Philosophical anthropology, anthropologic of philosophy and after." Filozofija i drustvo 18, no. 1 (2007): 9–48. http://dx.doi.org/10.2298/fid0732009k.

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This expose deals, first of all, with suppositions, structure and range of human thinking that has been undertaken, very ambitiously, by "philosophical anthropology" at the beginning of the twentieth century. And then, through philosophical critique and self-critique of its status and limitations of this "discipline", it is indicating the orientation of recent controversy regarding the possibilities and characters of radical dismissal and/or reaffirmation of philosopheme "man".

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2

Mansoor, Jameel Mohsin. "Symbolic semantics in philosophy and anthropology." International Journal of Psychosocial Rehabilitation 24, no. 04 (February 28, 2020): 2607–14. http://dx.doi.org/10.37200/ijpr/v24i4/pr201367.

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3

Castoriadis, Cornelius. "Anthropology, Philosophy, Politics." Thesis Eleven 49, no. 1 (May 1997): 99–116. http://dx.doi.org/10.1177/0725513697049000008.

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4

Dennett, Daniel C. "Philosophy or Auto-Anthropology?" Epistemology & Philosophy of Science 56, no. 2 (2019): 26–28. http://dx.doi.org/10.5840/eps201956224.

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Timothy Williamson is mainly right, I think. He defends armchair philosophy as a variety of armchair science, like mathematics, or computer modeling in evolutionary theory, economics, statistics, and I agree that this is precisely what philosophy is, at its best: working out the assumptions and implications of any serious body of thought, helping everyone formulate the best questions to ask, and then leaving the empirical work to the other sciences. Philosophy – at its best – is to other inquiries roughly as theoretical physics is to experimental physics. You can do it in the armchair, but you need to know a lot about the phenomena with which the inquiry deals.

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5

Davis, Paula Jean. "Anthropology and African Philosophy." CLR James Journal 7, no. 1 (1999): 151–63. http://dx.doi.org/10.5840/clrjames1999/20007111.

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6

Ruiz, Beatriz, Daniel Arapu, and Juliet Vale. "Anthropology: Science and Philosophy." Diogenes 47, no. 188 (December 1999): 73–84. http://dx.doi.org/10.1177/039219219904718808.

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7

Petrikovskaya, Elena. "Anthropology after metaphysicsin the philosophy of Bruno Latour." Philosophical anthropology 9, no. 1 (June 30, 2023): 145–59. http://dx.doi.org/10.21146/2414-3715-2023-9-1-145-159.

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Under the influence of science, technology and global changes, the pathos of caring for a person today is transferred to non-human communities. Sensitivity to matter and its changing states has returned to philosophy. Nature is again considered as a universal model of everything that exists. A new value has become the world in all its diversity, the world itself, unlimited by the phenomenon of man. To think in a new way is to think on the other side of a person, to abandon the idea that it is a person who thinks. This is the anthropological trend in modern philosophy. It remains to consider what are the consequences of overcoming anthropocentrism and “posthumanistic” decisions for the individual, culture, and humanities. And why, despite the struggle with the “anthropological dream” (M.Foucault), the anthropological method of research remains in demand. To this end, the author refers to the works of the French philosopher, anthropologist, sociologist of science Bruno Latour to characterize his anthropological project. The author records when solving which issues Latour turns to anthropology. The place of anthropology in the actor-network theory of the philosopher is discussed. It shows the consonance of Latour’s methodological approach to the branch of philosophical anthropology that comes from Н.Plessner and A.Gehlen, in which there is no isolation of either the field of knowledge itself or its subject. On the contrary, philosophical and anthropological reflection is motivated by pragmatics, by what is carried out beyond the boundaries of philosophy and pure consciousness. The refusal to build anthropology on the basis of New European rationalism gives a new breath to the anthropological approach. There is a search for an alternative framework of thinking to anthropocentrism, new foundations from which the position of a person in the world, human reality can be comprehended. An overview of ideas regarding the “anthropology of modern” is given, the purpose of which is to explain to the bearers of modern consciousness that their own actions diverge from their own words. The study of Bruno Latour’s anthropological reflection contributes both to the concretization of the theoretical and methodological foundations of his philosophy and to the clarification of the question of the goals of philosophical anthropology. By publishing this text, the author invites colleagues to discuss the strategies of modern philosophical and anthropological discourse.

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8

Ouweneel, Willem J. "Supratemporality in the Transcendental Anthropology of Herman Dooyeweerd." Philosophia Reformata 58, no. 2 (December 17, 1993): 210–20. http://dx.doi.org/10.1163/22116117-90000066.

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At the time when Scheler, Plessner, and Gehlen are credited with having founded anthropology as a separate branch of philosophy, Herman Dooyeweerd deserves the merit of having created a total view (Gesamtanschauung) of the human person on the basis not of a humanistic but a Christian cosmology.2 He was deeply conscious of the fact that philosophy as such is not capable of fathoming the essence of humankind. Philosophy, in his opinion, is bound to the temporal horizon, while the human ego transcends this horizon. The philosopher acquires a view of this ego only in its relation to God. Since this relation is religious in nature, the knowledge of self is also religious in nature. This true self-knowledge is effected by the revelation of God’s Word in the heart, the religious centre of human existence, through the power of the Holy Spirit. Dooyeweerd’s anthropology is therefore a transcendental anthropology, founded as it is on this transcendental critique of theoretical thought. In this transcendental critique the point of synthesis of theoretical thought is not found in some transcendental logical ego, in the sense of Immanuel Kant, but in the transcendent-religious ego of the human person.

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9

Kirilenko, Vladimir G. "S.S. Horuzhiy’s Oeuvre in Modern Philosophy and the Synergic Discourse of Selfhood." Almanac “Essays on Conservatism” 64 (June 30, 2021): 507–11. http://dx.doi.org/10.24030/24092517-2021-0-2-507-511.

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The article analyzes the main ideas of the philosopher S. Khoruzhiy, that contribute to the development of contemporary philosophy. The author analyzes the principle of anthropological opening, the role of spiritual practices in the philosophical system of S. Khorushiy. He also considers the concepts of transformative anthropology, the discourse of synergy, virtuality and technological development worked out by the philosopher. To show how the philosopher’s ideas can work, the author attempts to interpret the synergistic discourse of the selfhood with regard to the key provisions of synergic anthropology.

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10

Descombes, Vincent. "Philosophy and anthropology after structuralism." Paragraph 14, no. 3 (November 1991): 217–39. http://dx.doi.org/10.3366/para.1991.0016.

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11

Popov, V. Y., and Е. V. Popova. "Analytical Anthropology of Peter Hacker." Anthropological Measurements of Philosophical Research, no. 20 (December 28, 2021): 142–49. http://dx.doi.org/10.15802/ampr.v0i20.249601.

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Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional (passionate) and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness.

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Kurbanova, Lolakhan A. "FORMATION AND DEVELOPMENT OF HUMAN ANTHROPOLOGY AND ELITOLOGY IN PHILOSOPHY." Journal of Social Research in Uzbekistan 03, no. 01 (January 1, 2023): 37–44. http://dx.doi.org/10.37547/supsci-jsru-03-01-06.

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13

Martin, Ellen. "Anti-Anthropologism in Contemporary Western Philosophy." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (November 15, 2023): 104–13. http://dx.doi.org/10.37482/2687-1505-v298.

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This research is relevant since it allows us to understand more deeply the specifics of contemporary European discourse about the human being, which is characterized by denaturalization and rejection of wholeness of a human subject, criticism of anthropocentrism and the tendency towards an ontological equation of the human being and material objects. The origins and causes of anti- anthropologism are associated with the crisis of European humanism and attempts to overcome this crisis through a different idea of a human being. Based on the analysis of the philosophical views of M. Heidegger, A. Kojeve, G. Bataille, L. Althusser, M. Foucault and some other thinkers, the author shows the main stages of the development of anti-anthropologism in European philosophy: anti-fundamentalism, anti-humanism, structuralist and theoretical anti-humanism, and ontological anthropology. One of the objectives of this paper is to perform a retrospective analysis of the discourse about the human being in the 20th and 21st centuries. The article considers anti-fundamentalism in the philosophy of M. Heidegger, who dissolves anthropology in ontology. The author demonstrates that in the structural anthropology of C. Lévi-Strauss the problem of unconscious processes paves the way for anti-anthropology. Attention is paid to the influence on philosophical anthropology of the philosophy of M. Foucault, whose interests lie not in the human subject, but in discourse structures. He replaces anthropology with epistemology. The article reveals the essence of the ontological turn in anthropology and discusses the key ideas of ontological anthropology and the concept of multinaturalism. It is emphasized that ontological anthropology not only raises ethical issues, but also aims to reformat our traditional understanding of the world and society. The author stresses the inadequacy of the anti-anthropological trends aimed at discovering a place of harmonious coexistence beyond humanity and postulating the idea of abandoning the traditional understanding of a human being. With the prospects of such a fundamental change, the question inevitably arises of a new axiological model of value orientations, which cannot be resolved without turning to the discourse about the human being.

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14

Podoroga, Boris. "On Valery Podoroga’s Analytical Anthropology of the Landscape." Chelovek 32, no. 5 (2021): 67. http://dx.doi.org/10.31857/s023620070017439-9.

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In present article the concept of landscape is considered to be one of the key concepts of analytical anthropology which is Valeria Podoroga’s complex investigation program of art, literature and philosophy. Notion of landscape defines analytical strategy chosen by the Russian philosopher for study on west European philosophy of the XIX–XX centuries. The landscape is considered as a complex spatial notion which possesses geographic, sensual, cultural, historical, and topological dimensions. Emphasis is placed on the topological-communicative function of the landscape, which provides a form of expression for philosophical ideas. This function is described by examples from the texts of Kierkegaard, Nietzsche and Heidegger which are the objects of Podoroga’s analysis. In conclusion landscape is considered as a universal “neutral space” which makes possible to transmit a unique poetic-philosophical experience to the reader and discussed abilities using analytical anthropology for the study of new material.

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15

Ashurov, Asim, and Zaur Rashidov. "The essence of philosophical anthropology: Max Scheler's role in the formation of philosophical anthropology as a school." Metafizika Journal 7, no. 1 (March 15, 2024): 91–111. http://dx.doi.org/10.33864/2617-751x.2024.v7.i1.91-111.

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"Philosophical anthropology" is a special and extremely comprehensive branch of the history of world science and modern philosophical thought in general. Philosophical anthropology is an important branch of Western philosophical and social thought. Philosophical anthropology, which took its historical roots from ancient Greek philosophy, existed in the later periods of the history of philosophy, acquired a new meaning in German classical philosophy, and became a special trend in the history of philosophy starting from the beginning of the 20th century, is also, in general, a new philosophy of man. It is a philosophical teaching that includes the results of various systems of knowledge about the nature and existence of man in the 20th century Western Europe, mainly in German-language philosophy. In a broader sense, philosophical anthropology is a scientific system consisting of a set of philosophical ideas, concepts, and teachings that focus on man and aim to study him. Philosophical anthropology, which emerged in the late 1920s as a result of Max Scheler's philosophical teaching and was considered a new direction in the history of thought, developed as a branch of non-classical philosophy.

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16

Achternkamp, Anne. "Natural Law in Origen’s Anthropology." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 138–48. http://dx.doi.org/10.1515/zac-2019-0008.

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Abstract The term of natural law plays an important role in the anthropology of the great theologian and philosopher Origen of Alexandria. By distinguishing a great variety of notions of law in the scripture, Origen locates the specific notion of natural law in the guiding part of the soul called the heart and the ἡγεμονικόν or νοῦς in the Bible and philosophy, respectively. The natural law enables man with this location and in interaction with λόγος to distinguish between good and evil and to act ethically. Natural law therefore is the foundation of responsibility and the imputation of sin.

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17

Ferreira de Barros, Matheus, Marco Pavanini, and Pieter Lemmens. "Peter Sloterdijk’s Philosophy of Technology." Technophany, A Journal for Philosophy and Technology 1, no. 2 (May 13, 2023): 84–123. http://dx.doi.org/10.54195/technophany.13602.

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In the present work, we aim to expose the central tenets of the philosophy of technology which underlines the work of the German philosopher Peter Sloterdijk. Beginning from his early works and also mapping his philosophical influences, we show how he incidentally started theorising technology while still profoundly engaged with critical theory in the 1980s, but along the 1990s, passed through an anthropological turn, which made possible a concept of technology that has its foundations in both Heidegger’s existential philosophy and German philosophical anthropology in general, but also emphasising the long biological-evolutionary process of the human species itself. This perspective then enables us to highlight a powerful philosophical techno-anthropology that deals with the genesis of the human as sphero-poietic species having evolved into a biosphero-poietic geoforce and the future planetary challenges put in front of us by the Anthropocene. With this, we aim to contribute to current debates in the philosophy of technology, offering a techno-philosophical reading of an (in our view) decisive and yet under-explored author in this field.

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18

Shumskoy, Andrey V. "The philosophy of Friedrich Nietzsche: Nikolai Berdyaev’s reception and interpretation." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2021): 166–78. http://dx.doi.org/10.17072/2078-7898/2021-2-166-178.

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The article deals with the problem of Nikolai Berdyaev’s reception and interpretation of the philosophy of Friedrich Nietzsche. We attempt to reconstruct Berdyaev’s attitude to the creative heritage of the great German philosopher. The phenomenon of Nietzsche was mainly perceived by the Russian philosophy of the early 20th century in a religious context. For Berdyaev himself, the personality of Nietzsche became one of the starting points for comprehending the existential dialectic of human destiny in the world historical process. In Nietzsche’s works, Berdyaev was first of all captivated by the eschatological theme the philosopher addressed, his striving for the end and the limit. Berdyaev called Nietzsche the greatest phenomenon of modern history, dialectically completing the humanistic anthropology of the West. The Russian philosopher viewed Nietzsche as the forerunner of a new religious anthropology, a religious prophet of the West, making a return to the old European humanism no longer possible. Berdyaev was convinced of the need to overcome and internalize the spiritual experience of Nietzsche. The latter opens up the prospect of transition to a new anthropological era, in which human existence must be justified by creativity. Berdyaev viewed creativity as a new religious revelation of Christianity, not manifested in patristic tradition and historical Christianity. In creative acts, man overcomes objectification as a fallen state of the world. The article examines the key ideas of Nietzsche’s philosophy through the prism of religious existentialism and personalism of Berdyaev. Berdyaev’s attitude to Nietzsche was ambivalent: on the one hand, he highly appreciated how radically the German philosopher formulated the problem of a person’s creativity; on the other hand, he viewed the anti-Christian concept of the superman, leading to human godhood, as absolutely unacceptable for Russian religious philosophy and Christianity. Berdyaev assessed the new revelation of Nietzsche about the superman and the will to power as false and demonic, radically contradicting the foundations of Christian anthropology about man and the religious ethics of creativity.

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19

Hedrick, Lisa Landoe. "Rationalism without Representationalism: Deleuze, Whitehead, and the Decolonization of Philosophy, with Lessons from Anthropology’s Ontological Turn." Journal of Speculative Philosophy 38, no. 2 (June 2024): 107–39. http://dx.doi.org/10.5325/jspecphil.38.2.0107.

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ABSTRACT One way of characterizing the ontological turn in anthropology is the effort to transform philosophical anthropology into anthropological philosophy—or anthropology into philosophy. This effort proceeds upon the premise that to critique philosophical representationalism is to critique the entire rationalist enterprise. It is as a result of this coupling that some OTers suggest that a permanently decolonized philosophy becomes indistinguishable from post-representationalist anthropology. Curiously, it is by thinking with Gilles Deleuze that they conclude, on the one hand, that to decolonize anthropology is to de-representationalize it, and, on the other, that to decolonize philosophy is therefore to anthropologize it (since, on their logic, de-representationalizing means de-philosophizing). To turn to ontology means “thinking immanence” not, pace Deleuze, as philosophy, but beyond philosophy. This article argues that the supersessionist claim is incoherent precisely insofar as this coupling is unwarranted. To provide a counterinstance, the article suggests how thinking with Alfred North Whitehead decouples the critique of representationalism from the critique of rationalism. One implication of this work is to model a speculative philosophy that can be responsive to postcolonial concerns about representationalism without thereby becoming functionally indistinct from anthropological method.

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20

Kovtun, L. V., and Y. O. Shabanova. "Anthropology of "Philosophy of Translation": Contemporary Ukrainian Philosophical Dimension." Anthropological Measurements of Philosophical Research, no. 21 (June 30, 2022): 38–53. http://dx.doi.org/10.15802/ampr.v0i21.260319.

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Purpose. The study is aimed at the "philosophy of translation" methodology outlining as an original philosophical texts translation tool from the point of view of culture as anthropological phenomena, namely, individuals’ participating in the text creation process providing the consistent following tasks solution: a) clarifying the text author’s role, which is the object of recipients’ perception; b) the human psyche inexhaustible potential realization for the primary text semantic content understanding by the translator to prevent its distortion; c) defining the requirements for the translation process as a mean of bringing the reader closer to author’s understanding by language barrier elimination as an intuitive "obstacle" on its way. Theoretical basis. The author proceeds from the factual absence of the "philosophy of translation" concept unambiguous definition in the modern anthropological and philosophical space and seeks to take into account all the factors affecting the newly created text quality due to the all participants’ features reviled on every stage of the text translation process. Today, the "philosophy of translation" is a widely used phrase, though ignoring the characteristics of man as a single meaning creator of the concept under study. The article provisions are based on philosophical, translation, and psychological studies with an emphasis on classical and non-classical anthropology research (Gadamer, Khoma, Holovach, Chepeleva, Dizdar, Leonov, Lotman, Bakhtin, etc.). Originality. The author proposes a methodology for the original philosophical text adaptation and presents a generalized step-by-step scheme for its translation, which helps to solve the personality of the researcher and/or translator’s influence problem on the individual author’s meaning preservation during its reproduction in a reader’s convenient language. Conclusions. A look at the "philosophy of translation" from the philosophical anthropology point of view allows us not only to consider the process of translation from the individual characteristics of all the participants (author/philosopher-reader-researcher/translator-reader-philosopher/reader) but also to describe such translation methodology by concentrating on highlighting the author’s reasoning course, which rises new knowledge and encourages further philosophical reflection within the human nature instability problem. The translation of a philosophical text not only reproduces the semantic structure of the original message but also provides a number of possible dialogical reactions to it as an object of human phenomenology. The proposed concept takes into account any reader’s needs, fully preserving the author’s position.

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21

Piskoppel, Anatoliy A. "«Chelovekoznaniye» (Knowledge of Man) of B. G. Ananiyev on the Background of Philosophic Anthropology." Yaroslavl Pedagogical Bulletin 6, no. 123 (2021): 117–30. http://dx.doi.org/10.20323/1813-145x-2021-6-123-117-130.

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Chelovekoznaniye of B. G. Ananiyev, «a plan of XXI psychology», belongs to that area of knowledge which borders and even intersects philosophy. It is the area of «psychological anthropology», the area of attempts to come to wider definitions of its object, and these are older than the «scientific» psychology itself, that counts down from W. Wundt. Traditionally it was philosophic anthropology that was concerned with the essence of «man and human society» and the idea of chelovekoznaniye essentially presupposed the orientation to the content of philosophic-anthropological reflexion. As B. G. Ananiyev relied only on the «dialectico-materialistic teaching» as a branch of philosophic thought grown from the German classical philosophy the philosophic-anthropological basis of his enterprise inevitably remained limited and narrowed on the background of both historical and modern forms of the world philosophic thought. The modern significance of this «plan of XXI psychology» could not be valued without investigating it on this background. The philosophic anthropology from the beginning of XX century has lived through many transformations. First of all, there was a galactic explosion: it has broken into an infinite number of anthropologies — political, cultural, social, pedagogical, religious. This process does not come to an end. The differentiation of philosophic-anthropological knowledge continues in the form of different approaches of the non-classical anthropology. The history of unsuccessful search of human nature and essence has shown that «the human is not given as nature but is made as project «. Human projects are molded, constructed, created. They are «man-made», created by means of cultural practices. The modern non-classical anthropology is interested in mass, socially significant trends, more than that, the trends which being followed do change radically the way of life of man, his identity. Being such «experiments on oneself» (transtrends) which lead to leaving the historical scene by man and , которые, по сути дела, направлены на уход человека с исторической сцены и replacing him with a close, but different being.

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Putra, Heddy Shri Ahimsa. "Structural Anthropology as a Transcendental Philosophy." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 145. http://dx.doi.org/10.20871/kpjipm.v1i2.17.

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<div><p>There are at least three kinds of structure we ﬁnd in Islamic socio-cultural phenomena. First is the binary oppositional structure, which has two kinds of variations : hierarchical and non-hierarchical. Second is the threefold structure which has three kinds of variations, the hierarchical, the non-hierarchical and the triangle, third is the ﬁvefold structure.</p><p>Those structures are neither material nor spiritual. They are above the material, the behavioral, as well as the spiritual phenomena, but they are manifested, expressed in material, behavioral and spiritual phenomena. They are thus the transcendental structures in Islam. Are those structures universal ? Can we ﬁnd them in other religions? To answer these questions we need to analyze data from other religions.</p></div>

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23

Duquette, David A. "Philosophy, Anthropology, and Universal Human Rights." Social Philosophy Today 11 (1995): 139–53. http://dx.doi.org/10.5840/socphiltoday19951120.

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Mol, Annemarie, and Ada Jaarsma. "Empirical Philosophy and Eating in Theory." Symposium 27, no. 1 (2023): 189–211. http://dx.doi.org/10.5840/symposium202327110.

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This interview, conducted over email, is an exchange between Annemarie Mol, a philosopher and Professor of Anthropology of the Body at the University of Amsterdam, and Ada Jaarsma, associate editor of Symposium. While the questions reflect Jaarsma’s interests in Mol’s account of “empirical philosophy” and its import for contemporary Continental philosophy, Mol’s responses raise questions, in turn, about how phrases like “Continental philosophy” betray geographical and canonical presumptions. Reflecting on the import of wonder, of reading, of intervening in philosophy’s set tropes, and of decentring the subject, Mol draws readers into an array of ways to reconsider the cultural repertoires and social realities by which philosophical activities take place.

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25

Valcourt-Blouin, Maxime. "La pensée existentielle de Kierkegaard et la philosophie de Charles De Koninck: contexte et résonances." Kierkegaard Studies Yearbook 29, no. 1 (January 1, 2024): 303–13. http://dx.doi.org/10.1515/kierke-2024-0014.

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Abstract So far, the philosopher Charles De Koninck (1906 – 1965) has most commonly been considered as a proponent of the philosophy of Aristotle and Thomas Aquinas. However, his contact with modern and contemporary philosophy also contributed to shape his thought. This paper presents his reception of Kierkegaard’s philosophy by first analyzing the textual evidence in his works, indicating a presence of Kierkegaard in his writings. This is followed by a discussion of the similarities between their respective definitions of philosophy and their common views on philosophical anthropology, thus indicating a correspondence between the Dane and De Koninck’s respective philosophies.

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26

Markov, B. V. "COGNITIVE PRACTICES OF ANALYTICAL ANTHROPOLOGY." Humanities And Social Studies In The Far East 17, no. 3 (2020): 22–29. http://dx.doi.org/10.31079/1992-2868-2020-17-3-22-29.

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The article is devoted to the problem of comparing analytical practices of modern philosophy. Such a problem was put in the philosophy of cognition of L.A. Mikeshina. She thoroughly studied phenomenology, hermeneutics, analytical philosophy, structuralistict and post-structuralistic concepts. Her book identifies the boundaries and possibilities of modern philosophy. The originality of L.A. Mikeshina's program is to connect hermeneutics with cognitive theories. This program is continued in the article. It is supplemented by the study of methods of philosophical anthropology. Analytical practices of philosophy are formed on the basis of book culture and are designed to analyze texts. The development of a figurative, "screen" culture generates the need for analytics and conceptualization of visual discourse. The question of how we navigate images is solved by searching for words that express the meaning of the visible. The article reveals the specifics of the study of images in visual anthropology. The object of analysis is also music, design, architecture. A set of analytical techniques for analysis of medial culture is presented. A project to study the cultural space, in the context of which philosophical concepts are formed, has been proposed.

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Kadykalo, Andrii. "Kantian Models of a Man. Review of: Kozlovskyi, V. (2023). Anthropology of I. Kant: Sources. Constellation. Models. Kyiv: Duh i litera. 728 p." Humanitarian Vision 10, no. 1 (June 5, 2024): 41–45. http://dx.doi.org/10.23939/shv2024.01.041.

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The review examines the monograph of the Ukrainian researcher V. Kozlovskyi “Kantian Anthropology”. The author of the monograph carries out a deep and fundamental analysis of the anthropological subject of the German philosopher Immanuel Kant. The monograph presents an original approach to discovering the vision of man in the philosophy of I. Kant, not only in works devoted to the nature and essence of a man. In general, the Ukrainian researcher discovers all possible models of a man, implicitly or explicitly presented in the thematically different philosophical works of I. Kant. The monograph “Kantian Anthropology” should be considered as the first and significant philosophical study of the origins and foundations of I. Kant's philosophizing about man in modern Ukrainian studies of I. Kant's philosophy.

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RICKMAN, H. P. "IS PHILOSOPHIC ANTHROPOLOGY POSSIBLE?" Metaphilosophy 16, no. 1 (January 1985): 29–46. http://dx.doi.org/10.1111/j.1467-9973.1985.tb00150.x.

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Eriksen, Thomas Hylland. "A philosophy for our times." Anuac 5, no. 2 (January 25, 2017): 29–33. http://dx.doi.org/10.7340/anuac2239-625x-2509.

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Holbraad, Martin. "The Shapes of Relations: Anthropology as Conceptual Morphology." Philosophy of the Social Sciences 50, no. 6 (June 1, 2020): 495–522. http://dx.doi.org/10.1177/0048393120917917.

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Building critically on anthropology’s “ontological turn,” this article isolates conceptualization (as distinct from explanation and interpretation) as a core concern for anthropological thinking: anthropology as the activity of transfiguring the contingency of ethnographic materials in the formal language of conceptual relations and distinctions. Focusing on works by Mauss and Evans-Pritchard, as well as my own research, the article articulates the morphological character of such a project. While akin also to philosophy, such attention to the “shapes” of conceptual relations is analogous to the practice of art in its concern for the expressive potentials of these acts of conceptual transfiguration.

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Fox-Muraton, Mélissa. "Existence Philosophy as a Humanism?" Kierkegaard Studies Yearbook 24, no. 1 (September 12, 2019): 345–73. http://dx.doi.org/10.1515/kierke-2019-0014.

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AbstractThis article examines the challenges for understanding Kierkegaard’s philosophy from the perspective of our modern, heterogeneous societies, and seeks to define a humanism or existential ethics within Kierkegaard’s existential anthropology. After examining the problems inherent in Kierkegaard’s account of neighbor-love and human equality, we question the possibility of separating Kierkegaard’s existential anthropology from his Christian ontology. Suggesting that Kierkegaard’s philosophy does not leave us empty-handed, as political and social critiques claim, we sketch out the premises for a Kierkegaardian understanding of existential ethics which is not merely an ethics of self-accomplishment, but which places concern for others at the fore.

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Gurevich, P. S. "Philosophical Anthropology." Russian Studies in Philosophy 39, no. 3 (December 2000): 19–34. http://dx.doi.org/10.2753/rsp1061-1967390319.

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Baranova, Jūratė. "Friedrich Nietzsche’s Political Philosophy as Political Anthropology." Problemos 98 (October 23, 2020): 94–106. http://dx.doi.org/10.15388/problemos.98.8.

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The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong’s presumption that Nietzsche’s political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche’s thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche’s thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche’s political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in.

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Vázquez, Daniel. "Philosophy." Greece and Rome 70, no. 1 (March 7, 2023): 153–60. http://dx.doi.org/10.1017/s0017383522000316.

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I begin with two books about the cosmos. The first one is Olaf Almqvist's Chaos, Cosmos and Creation in Early Greek Theogonies. This monograph skilfully combines approaches from classical studies, anthropology, and philosophy to offer an in-depth analysis of three competing cosmologies: Hesiod's Theogony, the Orphic theogony, and the creation myth in Plato's Protagoras. It also explores the repercussions of these tensions on ritual life. The book introduces it all through a lucid and enjoyable analysis of the opening lines of Pindar's Nemean Six, which the author sees as stressing the ontological tensions present in early Greek creation myths and blurring the lines between myth and philosophy.

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Rostova, Natalia N. "The Phenomenon of Man in Contemporary Russian Philosophy: The Summary of the International Scientific Conference “Moscow Anthropological School: New Ideas in Philosophy”." Russian Journal of Philosophical Sciences 66, no. 2 (April 1, 2023): 117–32. http://dx.doi.org/10.30727/0235-1188-2022-66-2-117-132.

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On March 25, 2023, the Faculty of Philosophy at Lomonov Moscow State University hosted the “Moscow Anthropological School: New Ideas in Philosophy” International Scientific Conference. The event was held in honor of Professor Fyodor Ivanovich Girenok’s jubilee. The conference welcomed speakers from Russia, Belarus, France, and the United Kingdom, along with attendees from various universities, cultural, government, and business institutions both within Russia and internationally. The conference delved into the fundamental issues of philosophical anthropology, highlighted contemporary strategies for understanding humanity, explored future development prospects, and showcased the accomplishments of the Moscow School of Anthropology in shaping modern philosophical concepts. Among the anthropological strategies proposed were singular philosophy, event anthropology, synergistic anthropology, Messianic anthropology, the anthropology of silence, the anthropology of the tale, and network-centric anthropocentrism. A central theme that resonated through-out the conference discussions was the relationship between the human and non-human aspects of humanity, and the associated issue of the relationship between consciousness and artificial intelligence. Emphasizing the uniqueness of human existence, conference participants explored phenomena such as morality, action, meaning generation, imagination, inner life, self-action, self-falling, human duality, and non-objectibility. The conference under-scored the distinction between artificial intelligence, defined by an algorithmic function, and human consciousness, characterized as an extension of reality through the establishment of values and goals. The conference also paid special attention to the issue of language, specifically the dichotomy of word and image, sign and silence, and the potential for their synthesis in speech and the symbolization of social practices.

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Aronson, Oleg. "The Poetic and the Political in Valery Podoroga’s Analytical Anthropology." Chelovek 32, no. 5 (2021): 50. http://dx.doi.org/10.31857/s023620070017438-8.

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The article is devoted to an analysis of the creative work of the Russian philosopher Valery Podoroga. It focuses on the special discipline he created, namely, “analytical anthropology”, and the book “Anthropograms”, in which Valery Podoroga sets out the basic principles and analytical tools of his philosophical work. Examining the books of the philosopher that preceded the creation of analytical anthropology and those that were written later, it is possible to single out two important lines of his research. First, the philosophy of literature and second, research in the field of the political. Podoroga’s understanding of literature is broader than that of a cultural practice or a social institution. For him, it is the space of the corporal experience of contact with the world, in which the affective aspect of thinking is realized. This line of analysis points to the “poetic” dimension of the experience of thinking, since the emphasis here is on what Jakobson called the “poetic function of language”, its orientation toward itself. It is precisely the literary aspect that becomes important when analyzing the texts of philosophers (Kierkegaard, Nietzsche, Heidegger); however, what is even more important is that in the very experience of fiction Podoroga is trying to find new means for philosophy. His “poetic line” is closely connected with the poetics of space (Bachelard) and the phenomenology of the body (Merleau-Ponty, Henry). It is the combination of poetics and phenomenology that allows Podoroga to overcome both the orientation of poetics exclusively toward language and the categorical apparatus of philosophy. The main result of Valery Podoroga’s work is the creation of an “anthropogram”, a special kind of scheme in which the action of the Work (a literary work, but not only) is immanent to the dynamics of the world. Is it possible to create such anthropograms outside the field of literature? Podoroga does not specify. The article attempts to show how Podoroga’s ways of working with literary texts correlate with his works dealing with the technologies of power and violence, transforming separate political and ethical terms into anthropograms, that is, forms of thought immanent to life itself.

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Yang, Xiaobo. "Marxist Anthropology Through the Lens of the Philosophy of Language." Asian Studies 11, no. 3 (September 7, 2023): 251–73. http://dx.doi.org/10.4312/as.2023.11.3.251-273.

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Marxist anthropology, as a kind of philosophical anthropology and an integral part of Marxist philosophy, seeks to find an answer to the question of its primary concern—what is humanity or human nature? From the Marxist perspective, human beings are distinguished from animals by making and using tools, and the creation of tools is closely related to the birth of language and consciousness. In this context, Marxist anthropology tries to trace the origin of humankind through tracing that of tools, language and consciousness. Consequently, it is endowed with a dimension of the philosophy of language. In his article “The Part Played by Labour in the Transition from Ape to Man”, Engels proposed a hypothesis on the origins of humankind and human language, which constructed the framework of Marxist anthropology. This framework was subsequently adopted and developed by Li Zehou and Tran Duc Thao, renowned philosophers in contemporary China and Vietnam, in establishing their own philosophical systems. This article, through illuminating and comparing Engels, Li Zehou and Tran Duc Thao’s hypotheses on the origins of humankind and human language, aims to shed new light on Marxist anthropology through the lens of the philosophy of language. I believe that this exploration will profoundly inspire the Marxist philosophy of language, an emerging trend in the field of the philosophy of language.

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Schmidt, Nancy J. "Anthropology and Literature: Diverse Perspectives:A New Interdisciplinary Approach to People, Signs and Literature.;Literature and Anthropology.;Literature and Anthropology.;Litterature et anthropologie. L'Homme.;Litterature and anthropologie." Anthropology Humanism 17, no. 3-4 (December 1992): 98–104. http://dx.doi.org/10.1525/ahu.1992.17.3-4.98.

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Pankiv, Olesia. "Reffering to the Life and Work of Roman Ingarden ((Review of the collective monograph “Philosophy of Roman Ingarden and the Modernity”. Ed. by Dm. Shevchuk. Ostroh: Publishing House of the National University “Ostroh Academy”, 2021)." Humanitarian vision 7, no. 2 (November 16, 2021): 65–69. http://dx.doi.org/10.23939/shv2021.02.065.

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The content and main issues of the collective monograph “Philosophy of Roman Ingarden and Modernity” edited by Dmytro Shevchuk, issued on materials of the International Conference, which took place in Lutsk at the National University “Ostroh Academy”. In this monograph covered the views and fundamental problems of the famous Polish philosopher in the field of ontology, epistemology, anthropology, axiology, philosophy of literature. We can assume that the authors of the monograph managed to achieve the goal: outlined the significance of R. Ingarden’s achievement for modern philosophy, compared with the views of representatives of the Lviv-Warsaw School, phenomenology, semiotics, philosophy of dialogue and others. The relevance and prospects of the study of R. Ingarden’s works in Ukraine are noted.

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KARIMOV, Rakhmat, and Rauf BEKBAEV. "The Traditionalism of Rene Guenon in the Discourse of Philosophy of History and Social Anthropology." WISDOM 21, no. 1 (March 28, 2022): 194–202. http://dx.doi.org/10.24234/wisdom.v21i1.712.

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The article provides a complex analysis of the problems of traditionalism in the teaching of Rene Guenon, a famous French philosopher author of works on metaphysics, symbolism and initiation. Attention is drawn to the fact that traditionalism sublimated and produced a theoretical formulation of ideals, systems, values aimed at the conscious cultivation of this worldview. The roots of the philosophical reflection of traditionalism, which originated in ancient times, starting with ancient Chinese and ancient Indian philosophy, through ancient Greek philosophy to its modern doctrines, are analyzed. The concept of Tradition, which Guenon defined as the so-called Primordial Tradition, is considered. A comparative analysis of the problem of intellectual intuition of Rene Guenon and Henri Bergson in the context of social philosophy is carried out. Particular attention is paid to the concept of Rene Guenon’s philosophy of history, in which the basic position is occupied by the theory of cosmic cycles based on the cosmology of Hinduism.

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Trubina, Elena. "Philosophy in Anthropology: Learning Concepts from Life." Этнографическое обозрение, no. 5 (October 2018): 59–77. http://dx.doi.org/10.31857/s086954150001477-4.

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Bielefeldt, Heiner. "Freedom and Anthropology in Kant’s Moral Philosophy." Faith and Philosophy 23, no. 2 (2006): 229–32. http://dx.doi.org/10.5840/faithphil200623223.

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Reyburn, Duncan. "Giving Life, Giving Death: Psychoanalysis, Anthropology, Philosophy." Body and Religion 1, no. 1 (July 7, 2017): 119–24. http://dx.doi.org/10.1558/bar.33963.

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Goodale, Mark. "Anthropology and the Philosophy of Human Rights." Anthropology News 47, no. 5 (May 2006): 6. http://dx.doi.org/10.1525/an.2006.47.5.6.

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DENNETT, DANIEL. "3. Philosophy as Mathematics or as Anthropology." Mind & Language 1, no. 1 (March 1986): 18–19. http://dx.doi.org/10.1111/j.1468-0017.1986.tb00090.x.

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Lee, Seung-Kee. "Freedom and Anthropology in Kant's Moral Philosophy." Journal of Value Inquiry 38, no. 4 (December 2004): 569–74. http://dx.doi.org/10.1007/s10790-005-6047-7.

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Haynes, Kingsley E., and R. G. Stubbings. "Planning and Philosophy: The Anthropology of Action." Journal of Planning Education and Research 6, no. 2 (January 1987): 75–85. http://dx.doi.org/10.1177/0739456x8700600202.

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48

Gurevich, Pavel. "The Philosophical Anthropology of Martin Buber." Philosophical anthropology 7, no. 2 (2021): 6–33. http://dx.doi.org/10.21146/2414-3715-2021-7-2-6-33.

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Martin (Mordechai) Buber was born in Vienna in 1878. He lived in Germany until 1933, then emigrated to Switzerland, and later to Palestine. After the Second World War, the philosopher condemned Arab-Jewish hostility and inhumane actions towards Palestinian Arabs. Buber died in 1965 in Jerusalem. The creative legacy of the philosopher is extremely popular in many countries. As a thinker, Buber combined many diverse interests and aspirations. He was a non-trivial sage-philosopher, a brilliant translator of the Tanakh, a researcher of Hasidism, an outstanding educator and preacher, poet and writer. Buber's views are close to dialectical theology and existentialism. The central idea of Buber's philosophy is being as a dialogue between God and man, man and the world. Developing the concept of religious existentialism, the thinker significantly enriched philosophical anthropology. The insight expressed by him, rooted in the biblical tradition, is simple and majestic: a person's life is in dialogue with other people who are like him. This dialogue is creative and saving when it is carried out through the medium of God, his precepts about morality and love. It is in this dialogue that the vitality of God himself is revealed. Thus, Buber responded with all his creativity to the philosophical ideas of the XX century, to the ideas of "the death of God" and "the death of Man".

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Gilchrist, Kylie. "We Cannot Say What the Human Is: The Problem of Anthropology in Adorno’s Philosophy of Art." New German Critique 48, no. 1 (February 1, 2021): 71–102. http://dx.doi.org/10.1215/0094033x-8732159.

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Abstract This article investigates a problem in Theodor W. Adorno’s thought: how can Adorno critique advanced capitalist societies for their dehumanizing tendencies while also refusing the possibility of defining the human? Motivating this inquiry is a renewed investigation of philosophical anthropology by thinkers like Axel Honneth and Jürgen Habermas, who explore positive theories of human limits and needs as the basis of social critique. As Adorno consistently refused to define the human on philosophical and political grounds, this article asks whether his work offers an unexamined alternative to philosophical anthropology’s revival. A reconstruction of Adorno’s position shows how Adorno displaces anthropological problems into his philosophy of art, where the principle of mimesis offers a potentially nonanthropological model of human potential. Yet it also reveals how Adorno’s refusal to directly interrogate philosophical anthropology leads him to implicitly prescribe a certain figure of the human, undermining the value of his resistance to anthropological definitions.

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Kešeljević, Luka. "Reason in the context of man's vocation in Plato, Aristotle, and Descartes." Zbornik radova Filozofskog fakulteta u Pristini 54, no. 1 (2024): 285–307. http://dx.doi.org/10.5937/zrffp54-46582.

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The paper addresses the problem of reason in antiquity (Plato and Aristotle) and in modernity (Descartes). The first section introduces the question of reason as man's vocation; the second section deals with the question of rationality in Plato and Aristotle; the third section discusses the problem of reason in modern philosophy with Descartes, while the final section considers a possible step forward from modern metaphysics to anthropology. The discussion of philosophical anthropology's foundations permeates throughout the entire paper.

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