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Journal articles on the topic 'Body, Human (Philosophy)'

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Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

Godwins, Jude. "Philosophy of Body: Emodiment and Spatiality." Advances in Social Sciences Research Journal 10, no. 11 (November 5, 2023): 10–23. http://dx.doi.org/10.14738/assrj.1011.15676.

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The issue of human existence is not a question of reason but a matter of one’s relation to one’s body (Leib). Studies on laughing and crying as well as clinical studies reveal human existence is the problem of how being body (Leibsein) and having body are harmonized in certain life situations (Plessner, 1970, 37). They show how human existence is not a question of human reason but a matter of one’s relation to one’s body. For Plessner this indicates a new way of defining reason. Reason would now mean how one relates to one’s body and to one’s environment. The human being consists of the unity of the centric and the eccentric dimensions of human existence. It boils down to the relationship between being body and having body. The phenomena of laughing and crying show how man’s existence consists in the attempt to balance these two existential arts of being and having. Plessner shows that laughing and crying are answers to crises of human behaviour. They are reactions to border situations. Laughing answers to the blockade that one experiences when stimuli to action become irrevocably equivocal. Crying reacts to the behavioural blockade one experiences when one and things no longer relate to each other. When one finds oneself incapable of establishing a relationship to a certain situation because the surrounding things have lost their meaningful links to one another and so no longer make sense to one, one loses one’s ability to act. The human body reacts with laughing and crying to behavioural crises and offers bodily answers to boundary situations. This seems to reveal how our existence could be a matter of our relationship to our body rather than a question of abstract reason. Man, unlike the animal, can withdraw from his embodied, spatial existence and say “I” to himself. This is demonstrative of how his situation in the world is (one of) a mediated immediacy. By means of his Leib, man has immediate contact with the things in his Umwelt (Plessner, 1970, 41). The "immanence of consciousness" carries out its duty of revealing reality through the intertwining activity of receding and residing, engaging and disengaging, remoteness and nearness. Only through the body’s mediateness and only as Leib (lived-body, living body, inner life) can man be with things, seeing and acting. The positional character of man’s life is man’s mode of relating to his surroundings (Plessner, 1970, 42). Man’s possibility of “controlling nature objectively in knowing and doing” has its roots in the Leib’s mediated immediacy. Mediated immediacy in turn comes from our eccentric position, and our eccentric position decides how we relate to our body as positional and situational beings.

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2

Lanovskiy, Mikhail. "Body. Movement. Personality. Philosophy of Sport about Human." Chelovek 34, no. 2 (2023): 68. http://dx.doi.org/10.31857/s023620070025531-1.

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The article highlights the research project of the Department for Humanitarian Expertise and Bioethics on the philosophy of sports. The philosophical ideas of Boris Yudin were chosen as philosophical prerequisites for problems and approaches to their solution. Central to them is the idea of a subject turned in its activity (cognitive or constructive) on itself. The authors of the project proposed to explore the phenomenon of sport in the light of the philosophical concept of human, addressing at the same time to new general philosophical concepts and “synthetic” directions of philosophical knowledge. The anthropological vector in considering the philosophical problems of sports offers new approaches to solving both old and new philosophical and anthropological problems.

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3

Wicks, R. "KANT ON BEAUTIFYING THE HUMAN BODY." British Journal of Aesthetics 39, no. 2 (February 1, 1999): 163–78. http://dx.doi.org/10.1093/bjaesthetics/39.2.163.

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4

Gortok, S. G. "TRACES ON THE HUMAN BODY: DECORATION, PROVOCATION OR PHILOSOPHY?" Вестник Восточно-Сибирского государственного института культуры 174, no. 1 (July 2, 2018): 108–13. http://dx.doi.org/10.31443/2541-8874-2018-1-5-108-113.

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5

Gomilko, Olga. "Mind Body Parallelism in Spinoza: Objectivation or Individualisation?" Sententiae 3, no. 1 (June 25, 2001): 23–29. http://dx.doi.org/10.31649/sent03.01.023.

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Author starts from hypothesis that Spinoza has developed ideas that are much wider than «modern project» and foresees concepts that were actualized by philosophy of the end of XXth c. Namely: 1) Spinoza opposes to desomatization of human: in modern philosophy ontological horizon of body was hardly considered. Spinoza takes ontological position of mind-body parallelism. Spinoza becomes «post-modernist» due to thinking and extension being attributes of single substance. 2) Mind-body parallelism is equivocal to contemporary problem of differences, in particular for definition in self-identity through differences. The author shows theses showing Spinoza`s importance: 1) fact of the bode is rationally grounded; 2) body is unique and is not reducible; 3) mind cannot make concept of a human without hers body. Therefore, researches of XXth c. draw on Spinoza`s heritage, being with it in appreciable resonance.

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6

Dober, Hans Martin. "Consciousness with Body and Soul: an Attempt at Cohen’s Never-Written Psychology." RUDN Journal of Philosophy 25, no. 3 (September 29, 2021): 420–35. http://dx.doi.org/10.22363/2313-2302-2021-25-3-420-435.

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There are contemporary tendencies to regard the human consciousness as an algorithm, or to reduce the human subjective to organic-natural processes or to see it as a social construction depending on cultural conditions. Such approaches pose a challenge to ethical humanism, as it seems, as if it requires new justification and groundings. How can we grasp and defend the concept of embodied subjectivity of man and its freedom to act? How can we think of its unity including thought, will and feeling, preventing it from getting lost in specialized potentials, and maintaining the person as an alert, responsible and self-founded unit? Furthermore, how is it possible to preserve the meaning of the name of the soul, since the notion of this traditional limit concept of the human subjective has fallen into disuse and likely vanished from the horizon? The essay asks for answer with the help of Hermann Cohen, the great Jewish philosopher of Neo-Kantianism, following the traces of his repeatedly stated, however never written systematic psychology. This first part of investigation confines itself to understand Cohen's early interpretation of Plato as the "primordial cell" of his psychology in order to show how the first three parts of his system of philosophy (Logic, Ethics, Aesthetics) answer to some of the questions and problems the early work had raised, with special attention to Cohens philosophy of religion. Self-movement of soul and its deep connection with the human body could be viewed and grasped from the unity of human culture as well as of the allness of man.

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7

Tumanov, Vladimir. "Philosophy of Mind and Body in Andrei Tarkovsky's Solaris." Film-Philosophy 20, no. 2-3 (October 2016): 357–75. http://dx.doi.org/10.3366/film.2016.0020.

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Andrei Tarkovsky's film Solaris (1972) is studied through the lens of philosophy of mind. The question of memory and personhood, as developed by John Locke and then expanded by Derek Parfit, is applied to the status of Hari – the copy of the protagonist's deceased wife. The key question addressed by this paper is on what basis Hari can (or should?) be considered human. Hari's personhood is further analyzed in the context of Cartesian dualism, the response to Descartes by reductionism and the rebuttal of reductionism by the functionalist theories of Hilary Putnam. Descartes' thoughts on animal suffering and the bête-machine are pitted against Hari's experience in Solaris. The key question is whether Hari can be reduced to her alien structure or should be considered in terms of her behavior. The moral implications of these questions are extended to human sociality, human emotional response and the role of the body in the human condition.

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8

Berghoffen, Debra. "The Body of Rights: The Right to the Body." Dialogue and Universalism 31, no. 3 (2021): 19–37. http://dx.doi.org/10.5840/du202131343.

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This paper examines the ways that feminists have built on and transformed Mary Wollstonecraft’s Enlightenment idea that women’s rights are human rights. It argues that Wollstonecraft’s marginal attention to the issue of sexual violence reflects the mind-body dualism of her era where reason divorced from the body established our dignity as persons. Today’s feminists reject this dualism. They have adopted and retooled Wollstonecraft’s idea that women’s rights are human rights to (1) create solidarity among women of different places, races, classes, religions etc., (2) break the silence surrounding the experience and meaning of rape, and (3) create grassroots, national and international forums that expose the fact that sexual violence is one of the crucial anchors of patriarchy. Wollstonecraft believed that human rights were guaranteed by reason and God. We find that these rights are embodied and fragile. They depend on us to make them real. Addressing this responsibility, the paper ends with a question: Are we up to the task?

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9

Fei, Duoyi. "From ‘the mind isolated with the body’ to ‘the mind being embodied’: Contemporary approaches to the philosophy of the body." Cultures of Science 3, no. 3 (September 2020): 206–19. http://dx.doi.org/10.1177/2096608320960242.

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In the interpretation of the body in the 20th century, philosophy placed less emphasis than before on its natural composition and sought to integrate value judgements from different perspectives. The philosophy of the body addresses the deepest essential problems of human society and culture, it generates a uniquely detailed analysis of human nature and its various roles and performances in social operations, and it reveals contemporary society’s operating mechanisms and deep internal contradictions. Accordingly, philosophy no longer gives the mind any priority or superiority in terms of cognition, and the focus of research has moved away from pure consciousness and towards the body. Contemporary philosophical exploration of the body covers both the concept of belongingness and the feasibility of bodily freedom. It not only foregrounds the impossibility of viewing the body and the mind as separate entities but also leads us to examine the connections between humans and the world, taking meaning, reason and the body as their basis. This paper explores the connections between body and thought in modern philosophy, traces the development of philosophy’s increasing concern with the body, elucidates the main contributions of representative figures in the field of philosophy of the body, and analyses the methodological significance and influence of the philosophy of the body as a contemporary philosophical trend.

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10

Dissanayake, Wimal, Michel Feher, Ramona Naddaff, and Nadia Tazi. "Fragments for a History of the Human Body." Philosophy East and West 41, no. 2 (April 1991): 276. http://dx.doi.org/10.2307/1399781.

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11

Levin, David Michael. "The body politic: Political economy and the human body." Human Studies 8, no. 3 (1985): 235–78. http://dx.doi.org/10.1007/bf00142994.

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12

Eichberg, Henning. "Body Culture." Physical Culture and Sport. Studies and Research 46, no. 1 (December 1, 2009): 79–98. http://dx.doi.org/10.2478/v10141-009-0006-0.

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Body CultureIn this article Author considers notion "body culture" — its role and place in the theory and practise of the specific kind of human movement activity related to variously conceived sport and physical culture. He researches this issue from the historical and contemporary point of view. He presents large theories on body and culture of Norbert Elias, Frankfurt School, phenomenology, Michael Foucault and Pierre Bourdieu context of justification. He analyses expression body culture also in the light of philosophy, sociology, anthropology, ethnology, psychology, education, linguistic, theology, politics and democracy assumptions.

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13

Douglass, Robin. "The Body Politic “is a fictitious body”." Hobbes Studies 27, no. 2 (September 8, 2014): 126–47. http://dx.doi.org/10.1163/18750257-02702005.

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Thomas Hobbes once wrote that the body politic “is a fictitious body”, thereby contrasting it with a natural body. In this essay I argue that a central purpose of Hobbes’s political philosophy was to cast the fiction of the body politic upon the imaginations of his readers. I elucidate the role of the imagination in Hobbes’s account of human nature, before examining two ways in which his political philosophy sought to transform the imaginations of his audience. The first involved effacing the false ideas that led to sedition by enlightening men from the kingdom of spiritual darkness. I thus advance an interpretation of Hobbes’s eschatology focused upon his attempt to dislodge certain theological conceptions from the minds of men. The second involved replacing this religious imagery with the fiction of the body politic and the image of the mortal God, which, I argue, Hobbes developed in order to transform the way that men conceive of their relationship with the commonwealth. I conclude by adumbrating the implications of my reading for Hobbes’s social contract theory and showing why the covenant that generates the commonwealth is best understood as imaginary.

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14

Кондрашов, П. Н. "THE PROBLEM OF THE BODY IN THE KARL MARX’S PHILOSOPHY." Вестник МИРБИС, no. 14(14) (July 9, 2018): 077–84. http://dx.doi.org/10.25634/mirbis.2018.2.11.

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В статье предпринята попытка экспликации некоторых идей К. Маркса в области философии телесности. Автор показывает, что в основе представлений Маркса о теле лежит его идея, что человек представляет собою диалектическое единство (тотальность) материального (тела) и идеального (сознания), которое обнаруживает себя в свойственному только человеку способу бытия в мире – праксисе. В рамках своей философской антропологии Маркс понимает человеческое тело в качестве основы: индивидуального бытия; взаимосвязи человека и природы; человеческой деятельности и человеческих представлений; социальности; практического отношения к миру; единства человека и предметного мира культуры. Несмотря на то, что именно телесность лежит также и в основе отчуждения и духовного уродования человека, тем не менее она содержит в себе универсальность человеческого бытия, которая может быть раскрыта только посредством всестороннего (тотального, телесно-духовного) развития личности. The article attempts to explication of some ideas of Karl Marx in the philosophy of embodiment. The author shows that Marx’s ideas about the body are based on his idea that man is the dialectical unity (totality) of the materiality (body) and the ideality (consciousness). This totality reveals itself in the human way of being in the world – praxis. Within the framework of its philosophical anthropology, Marx understands the human body as the basis of: individual existence; the relationship between man and nature; human activity and human ideas; sociality; practical attitude to the world; unity of man and the subject world of culture. Despite the fact that embodiment is also the basis of alienation and spiritual deformity of man, nevertheless it contains the universality of human existence, which can be revealed only through the comprehensive (total, bodily-spiritual) development of personalit

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15

Cohoon, Christopher. "Human Edibility, Ecological Embodiment." Environmental Ethics 41, no. 2 (2019): 143–63. http://dx.doi.org/10.5840/enviroethics201941214.

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In her analyses of human ecological alienation, Val Plumwood implies that the recalcitrant problem of human exceptionalism is sustained in part by a kind of imaginative failure, by a certain blind spot to the ecological edibility of the human body. Among the many assumptions responsible for the blind spot, Plumwood suggests, is the liberal conception of the body as something proprietary, as something one owns. Plumwood’s work therefore establishes a new, if counterintuitive, task for environmental philosophy: to find or create models of human embodiment that do not preempt but rather enable access to edibility. One such model can be found in Emmanuel Levinas’s late concept of the pre-egoic ethical body (“recurrence”). This otherwise elusive and frequently neglected concept ought to be understood as a boldly materialist appropriation of Plotinian emanationism. So understood, it provides a path beyond the blind spot that Plumwood identifies. Taking up Levinas in this way opens a new path for environmental philosophy into his idiosyncratic thought—a path distinct, that is, from the standard extensionist maneuver of seeking nonhuman applications for his ultra-humanist notion of the face.

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16

石, 中玉. "Body, Identity and Human Nature: An Analysis of Body Narrative in “Endgame” Based on Merleau Ponty’s Body Philosophy." Art Research Letters 11, no. 01 (2022): 7–10. http://dx.doi.org/10.12677/arl.2022.111002.

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17

Gallagher, Shaun. "Lived Body and Environment." Research in Phenomenology 16, no. 1 (1986): 139–70. http://dx.doi.org/10.1163/156916486x00103.

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AbstractMerleau-Ponty developed a phenomenology of the body that promoted a non-dualistic account of human existence. In this paper I intend to develop Merleau-Ponty's analysis further by questioning his account of the body on the issues of body perception, and the body's relation to its environment. To clarify these issues I draw from both the phenomenological tradition and recent psychological investigations.

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18

Grzeliński, Adam. "Pojęcie ciała. Stanowisko Johna Locke’a." Humaniora. Czasopismo Internetowe 28, no. 4 (December 15, 2019): 63–79. http://dx.doi.org/10.14746/h.2019.4.5.

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The article reconstructs the concept of body in the philosophy of John Locke; body is understood in a twofold sense: as a part of nature and as belonging to my own unique experience. Several threads interweave in the way Locke understands body: the historical method presenting the shaping of empirical concepts within human experience, the epistemological pessimism concerning the knowledge of real essences, and philosophical explication of religious truths which allows Locke to give his own interpretation of resurrection: the resurrection of bodies but not of souls, if they are to be understood as a substance independent from body. The analyses carried out on various planes: psychological description of human experience, natural philosophy, metaphysics and the philosophy of religion reveal the extent to which Locke’s philosophy is rooted in Cartesianism and shows how his empiricism overcomes it.

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Fajdek, Piotr. "Philosophy of marathon runs." Health Promotion & Physical Activity 10, no. 1 (March 26, 2020): 1–6. http://dx.doi.org/10.5604/01.3001.0014.0492.

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The inquiry concerns the role of philosophy in the modern sport. It brings the heritage of great philosophers closer and emphasizes their relationships with people practicing running. It describes the mental zone of participants in marathon races, their motives and feelings, about the sport. The purpose of this study, was to investigate Does sport and philosophy may have something in common? Two totally different branches at first sight, gives us a chance to have a closer look on themselves. A wider perspective on sport by philosopher, on one hand and on the other, – chance to deep search in the mental zone of the athlete. Surprisingly running and philosophy have a lot in common. Both of branches are recognized as difficult, but results achieved may be very satisfying. In both disciplines patience and commitment is needed, and success comes very slowly. Every man is a philosopher, cause every one of us believes in natural law. We all as a mankind can conclude which kind of life is the best for us. Therefore, many of people decided to consciously engage in physical activity. As a way to enrich their personality, the way to discover their own self. As a way to response to the stresses of everyday life. Below we can find short comparison of two worlds – one which covers human mind, and other human body.

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20

Vargić, Hrvoje. "The Human Person as an Integrated Whole." Obnovljeni život 76, no. 2 (April 29, 2021): 151–69. http://dx.doi.org/10.31337/oz.76.2.1.

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One of the biggest threats to the dignity of the human person which characterizes today’s thinking is the reduction of the human person to one constitutive aspect: the body, subjectivity, relationality, and the like. Based on the philosophy of Dietrich von Hildebrand, the paper demonstrates how six false dichotomies of a similar kind are resolved, namely: spirit and body, substance and relation, subjectivity and objectivity, Eigenleben and transcendence, affectivity and rationality, gift and freedom.

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21

Kuźma, Andrzej. "Antropologia Ojców Kościoła pierwszych czterech wieków." Elpis 12 (2010): 41–49. http://dx.doi.org/10.15290/elpis.2010.12.05.

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Anthropology of the Fathers of Church was influenced by Bible and ancient philosophy. The philosophy regarded the human body often as a “prison of soul”, but the Christian’s writers considered that in the process of salvation is participating soul and body.Biblical expression concerning creation of man “in the image and resemblance of God” (Gen. 1,26) was interpretated by Christian’s writers already in the II century. The Fathers of Church generally was talking about the man who was composed of two parts: soul and body. We can find also expressing concerning human being composed of three parts: soul, spirit and body. Dichotomy is regarding as a biblical conception, but trichotomy is influenced by the ancient philosophy.

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22

Schoonheim, Liesbeth. "The Productive Body." Philosophy Today 63, no. 2 (2019): 471–89. http://dx.doi.org/10.5840/philtoday2019813277.

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This essay aims to correct the widely-held view that Arendt is hostile to the body due to its physical needs. By focusing on two modes of corporeality that are distinguished by the production of bodily substances—the digestive body and the crying body—I argue that Arendt (1) deployed various notions of corporeality that thematize, in different ways, the uncontrollability our bodies; and (2) argues for the affirmation of this unmasterablity because it corresponds to the conditioned nature of human existence. Firstly, Arendt criticized the Greek, narcissistic aspiration toward physical beauty, exemplified in the figure of Achilles, for its attempt to subjugate the digestive body to a preconceived end—a criticism that equally applies to Connolly’s plea for strategically altering our affects. Secondly, Arendt’s appreciation of Homer’s description of a crying Odysseus shows that the acknowledgment of events constitutive of one’s life consists in a publicly visible somatic reaction.

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Lasker, Shamima Parvin, and Arif Hossain. "Soul and its Implication in Philosophy, Medicine and Religion." Bangladesh Journal of Bioethics 12, no. 3 (November 1, 2021): 1–8. http://dx.doi.org/10.62865/bjbio.v12i3.12.

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The reality is that soul and death are the integral part of human life. The soul is the essence of life as fuel is the energy that runs the automobile or the light that makes the eye see. We all see the human body when the soul leaves and the human body is left senseless and ultimately dissolves into the earth. Why we do not have knowledge about soul where this element is the integral part of our human life. Most of us are not aware about this and do not like to research on it even do not discuss in life time. There is hardly any study on soul. Western bioethics totally omits discussion on the soul, though they discussed on “good death”. Only religion discussed soul elaborately specially Islam. No literature is available from Bangladesh. Therefore, the present study has been done to expand the body of knowledge on soul in the light of current theory with a view to aware people for further research for understanding and comparing with concept of philosophical, religious and medical variation.

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24

OLKOWSKI, DOROTHEA. "Politics: The Highest Form of Philosophy?" PhaenEx 7, no. 1 (May 26, 2012): 41. http://dx.doi.org/10.22329/p.v7i1.3366.

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According to Hannah Arendt, action is the only activity that goes on directly between men without the intermediary of things or matter. From this point of view, action is the basis of political life. But, although human actions are direct human interactions, each person must have a body and senses, a sensation of reality and a feeling of realness—and do we not share these characteristics with animals? Therefore, do we have the right to claim that human interaction and consciousness of an acting self are uniquely, humanly political? For example, what if we were to maintain that language is a second-order conventionalization of the expressive body immersed in an atmosphere, assimilating and being assimilated. If this were to be the case, how then can we explain the passage from elemental life, the life we share with all living things, to the acting in and among human pluralities that Hannah Arendt identifies with the political? Kant tried to do this by separating reason from sensation and separating respect from nature’s purely physical, causal forces. This essay examines Arendt’s claim that it is uniquely the activity that passes between humans that makes it possible for humans to consider themselves political.

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Russon, John. "On Human Identity: The Intersubjective Path from Body to Mind." Dialogue 45, no. 2 (2006): 307–14. http://dx.doi.org/10.1017/s0012217300000585.

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Hanson, Karen. "Dressing Down Dressing Up—The Philosophic Fear of Fashion." Hypatia 5, no. 2 (1990): 107–21. http://dx.doi.org/10.1111/j.1527-2001.1990.tb00420.x.

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There is, to all appearances, a philosophic hostility to fashionable dress. Studying this contempt, this paper examines likely sources in philosophy's suspicion of change; anxiety about surfaces and the inessential; failures in the face of death; and the philosophic disdain for, denial of, the human body and human passivity. If there are feminist concerns about fashion, they should be radically different from those of traditional philosophy. Whatever our ineluctable worries about desire and death, whatever our appropriate anger and impatience with the merely superficial, whatever our genuine need to mark off the serious from the trivial, feminism may be a corrective therapy for philosophy's bad humor and self-deception, as these manifest themselves when the subject turns to beautiful clothes.

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Quesada-Rodríguez, Francisco. "The Biological and Cultural Grounds for Ethics: Hans Jonas and Francisco Ayala." Pensamiento. Revista de Investigación e Información Filosófica 78, no. 298 S. Esp (July 19, 2022): 351–72. http://dx.doi.org/10.14422/pen.v78.i298.y2022.004.

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Regarding the epistemological borderlines between science and philosophy, this article approaches the human mind and ethics from biological and philosophical theories. For this purpose, the Darwinian theory of evolution by natural selection provides a scientific foundation to understand the human mind and ethics. However, not only Charles Darwin has studied mental faculties and ethics, this is also a topic researched by eminent contemporary paleontologists and biologists. Prior to modern biology, going back to Greek philosophy, philosophers have traditionally studied the human mind and ethics, separating human beings and the rest of nature ontologically. Following modern biology, the philosopher Hans Jonas has developed a philosophical biology from the perspective of hermeneutical phenomenology to understand life. With the help of his hermeneutical phenomenology, Jonas has presented an ontological theory of organism-metabolism to understand the phenomenon of life from simple living beings to the human mind in relation to nature, based on the body. Recently, the evolutionary biologist Francisco Ayala has proposed a coherent scientific and philosophical theory about biological and cultural roots for ethics, considering the evolution of human mental and intellectual capacities and the three conditions for ethical behavior as a part of human intellectual capacity, which scientifically complements and informs Hans Jonas’s philosophical biology and ethics of responsibility.

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Cherry, Mark J. "The Body for Charity, Profit and Holiness: Commerce in Human Body Parts." Christian bioethics: Non-Ecumenical Studies in Medical Morality 6, no. 2 (August 1, 2000): 127–38. http://dx.doi.org/10.1093/1380-3603(200008)6:2;1-7;ft127.

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Cherry, M. J. "The Body for Charity, Profit and Holiness: Commerce in Human Body Parts." Christian Bioethics 6, no. 2 (January 1, 2000): 127–38. http://dx.doi.org/10.1076/1380-3603(200008)6:2;1-7;ft127.

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30

Kantzia, Emmanuela. "Dear to the Gods, yet all too human: Demetrios Capetanakis and the Mythology of the Hellenic." Historical Review/La Revue Historique 14 (April 27, 2018): 187. http://dx.doi.org/10.12681/hr.16300.

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Philosopher and poet Demetrios Capetanakis (1912-1944) struggled withthe ideas of Hellenism and Greekness throughout his short life while moving across languages, cultures, and philosophical traditions. In one of his early essays, Mythology of the Beautiful (1937; in Greek), Hellenism is approached through the lens of eros, pain and the human body. Capetanakis distances himself both from the discourse put forth by the Generation of the Thirties and from the neo-Kantian philosophy of his mentors, and in particular Constantine Tsatsos, while attempting a bold synthesis of Platonic philosophy with the philosophy of despair (Kierkegaard, Shestov). By upholding the classical over and against the romantic tradition, as exemplified in the life and work of Johann Joachim Winckelmann, he seeks to present Hellenism not as a universal ideal, but as an individual life stance grounded on the concrete. His concern for the particular becomes more pronounced in a later essay, “The Greeks are Human Beings” (1941; in English), where, however, one senses a shift away from aesthetics, towards ethics and history.

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de Ceglia, Francesco Paolo, and Claudio Pogliano. "Ways of Voyaging through the Human Body." Nuncius 26, no. 1 (2011): 7–19. http://dx.doi.org/10.1163/182539111x569748.

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Gerl-Falkovitz, Hanna-Barbara. "Leib mehr als Körper. Bemerkungen zu Edith Steins Anthropologie." Revista Portuguesa de Filosofia 78, no. 1-2 (July 31, 2022): 347–60. http://dx.doi.org/10.17990/rpf/2022_78_1_0347.

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‘What is the human being?’ Edith Stein (1891-1942), master-disciple of Husserl, developed a remarkable phenomenology, especially in refer to the interrelation of human body, soul, self-concept, and divine giftedness. In German the conception of body is twofold: It can be understood as „Körper“, that means as an objective entity, or instrument. And body can be understood in a deeper sense: as „Leib“ = living body, etymologically related to Leben (life), including soul, integrating spirit – while „Körper“ could be also a dead body. Leib reveals itself ascending from the non-living to the living entities, from vegetative and animal life to human being including freedom and self-consciousness. Therefrom human being can activate its access to the creative origin, to the original light. This is Edith Stein’s answer to the auto-construction of an I, which regards its own body only as an instrument or masque on a meaningless stage.

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Ryapolov, Sergey V. "The question of human in the philosophy of archimandrite Theophan (Avsenev)." Vestnik of Samara State Technical University. Series Philosophy 4, no. 4 (January 8, 2023): 33–44. http://dx.doi.org/10.17673/vsgtu-phil.2022.4.4.

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The article deals with the philosophical anthropology of the original Russian thinker, Archimandrite of the Russian Orthodox Church Theophan (Avsenev). He formulated the original philosophical doctrine of human, based on patristic theology, philosophy of Platonism and schellingian philosophical anthropology. The philosopher distinguishes between the human body, the physical component that connects human with the inorganic being and the world of plants and the spirit that connect human with the God. The worldly inclinations of the soul connect human with animals. And the spirit aspiring to God is the true essence of human. But since God is immense and unattainable in his essence, human reveals Godly perfection in the world as truth, beauty, and goodness. Theophan (Avsenev) reveals in philosophical anthropology an important moral aspect of his philosophical system, considering human mortality as a result of the deviation of existence from the original plan for it. Therefore, the philosophical system of Theophan (Avsenev) is considered in the context of the soteriological line of Russian moral philosophy. In philosophy Theophan (Avsenev) not only human, but the being needs to be saved. Thus, in the philosophy of Theophan (Avsenev) received an expression of all the most substantial features of the original Russian philosophy: desire for sobornost, ontologism, cosmologism, appeal to the person, the rejection of absolute death. Nevertheless, the original philosophical system of one of the most original representatives of the Kiev theological academic school of Archimandrite Theophan (Avsenev), which stood at the origins of the Russian religious and philosophical Renaissance, has not been studied and is a white spot on the map of the history of Russian philosophical culture. Of course, without addressing the gaps cannot build the big context of Russian philosophy, the relevance of the construction of which now pay attention to many important contemporary historians of Russian philosophy: for example, S. Khoruzhii, V. Varava, etc. It should be pointed out that a special role in the formation of the original Russian philosophy was played by the Russian theological academic tradition, which was a truly original and unique phenomenon. Thus, the study of philosophy Theophan (Avsenev) is not only important in the context of the history of Orthodox theology and Russian philosophy, but in the process of finding prospects of Russian philosophy and the ways of its development.

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Collins, Harry. "Interactional Imogen: language, practice and the body." Phenomenology and the Cognitive Sciences 19, no. 5 (June 18, 2020): 933–60. http://dx.doi.org/10.1007/s11097-020-09679-x.

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Abstract Here I try to improve on the available answers to certain long-debated questions and set out some consequences for the answers. Are there limits to the extent to which we can understand the conceptual worlds of other human communities and of non-human creatures? How does this question relate to our ability to engage in other cultures’ practices and languages? What is meant by ‘the body’ and what is meant by ‘the brain’ and how do different meanings bear on the questions? The central answer developed here is that it is possible, given the right circumstances, for a competent human from any human group to understand the culture of any other human group without engaging in their practices though there are barriers when it comes to communication across species. This answer has important social and political consequences and consequences for the debate about artificial intelligence.

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Drever, Matthew. "Reimagining Human Personhood within the Body of Christ." Augustinian Studies 48, no. 1 (2017): 73–91. http://dx.doi.org/10.5840/augstudies201773134.

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Siep, Ludwig. "Normative Aspects of the Human Body." Journal of Medicine and Philosophy 28, no. 2 (April 1, 2003): 171–85. http://dx.doi.org/10.1076/jmep.28.2.171.14208.

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Lee, Patrick. "Book Review: Theologies of the Body: Human and Christian." Linacre Quarterly 65, no. 1 (February 1998): 89–93. http://dx.doi.org/10.1080/00243639.1998.11878439.

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BILOHUR, VLADA, ОLENA KOTOVA, and GANNA SUKHANOVA. "SPORTS PHILOSOPHY AND MOTOR ACTIVITY DEVELOPMENT AND OWN BODY AS HUMAN HEALTH BASIS." HUMANITIES STUDIES, no. 11 (2022): 87–98. http://dx.doi.org/10.26661/hst-2022-11-88-09.

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Nuzzo, Angelica. "Transcendental Philosophy and the Challenge of the Human Body: Merleau-Ponty and Kant." PARADIGMI, no. 1 (May 2012): 157–71. http://dx.doi.org/10.3280/para2012-001009.

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This essay discusses Merleau-Ponty's assessment of Kant's philosophy looking first at his critique of Kant's transcendental idealism in the preface to the 1945 Phenomenology of Perception, and second at his account of the duality of the concepts of nature in the 1956-57 lecture notes on Nature at the Collčge de France. In both cases, Merleau-Ponty points to the encounter with the issue of the living/lived body as the stumbling block that halts the transcendental inquiry leading to his transcendental phenomenology. Along this itinerary, countering Merleau-Ponty's reading a different interpretation of Kant is offered. The claim is made that Kant did not evade the problem of the human body but made it functional to his own transcendental inquiry. Task of this essay is to measure the distance that separates the two accounts of Kant's view of sensibility, namely, the critical account that inspires Merleau-Ponty's phenomenology of the lived body leading him beyond the alleged impasse of Kant's transcendental idealism, and what the author claims to be Kant's own transcendental view of sensibility.

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Fields, Gregory. "Reviews: Religious Therapeutics: Body and Health in Yoga, Ayurveda, and Tantra." International Journal of Yoga Therapy 11, no. 1 (January 1, 2001): 107–11. http://dx.doi.org/10.17761/ijyt.11.1.n4258662046278x2.

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Religious Therapeutics takes a masterful scholarly look at the relationship between the body, health and healing, and spirituality filtered through three traditional Hindu systems, Ayurveda, Patanjali's Classical Yoga, and Tantra. Author Gregory Fields,an associate professor of philosophy at Southern Illinois University (Edwardsville),divides the therapeutic focus into four general areas: religious meanings that inform the philosophy of health and medicine; the religious means of health and, conversely, health as a support to religious life; and religiousness itself as a cure for human suffering.

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Radu, Mirela. "Medicine versus philosophy." Romanian Journal of Military Medicine 120, no. 2 (August 2, 2017): 32–36. http://dx.doi.org/10.55453/rjmm.2017.120.2.5.

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The ancient Greek medicine was based on the principle that philosophy influences all natural sciences as a whole. The doctor had, first of all, a humanistic formation followed by study of applied sciences specific to medicine. If humanism is purely theoretical, medicine is an applied science and the two-philosophy and medical knowledge, despite the apparent antinomy are able to create a union to the benefit of humanity. Medicine is the art of treating patients, identifying diseases and malady prevention. In its endeavor, medicine is based on the findings of numerous other fields such as physics, chemistry, anatomy, physiology, etc. Philosophy, on the other hand, can be defined as an attempt to understand human life as a whole. It is inevitable that the two ways of dealing with human beings to have influenced each other and the history of mankind. Both forms of knowledge have a major impact and influence on the world. Philosophy, understood in its older meaning, urged towards the prophylaxis and treatment of diseases of the soul whereas medicine, relying on philosophical teachings is aimed at healing the body and study its psychosomatic features.

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Ioan, Razvan. "Descartes’s Turn to the Body." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 369–87. http://dx.doi.org/10.5840/epoche2020227160.

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What are Descartes’s views on the body and how do they change? In this article, I try to make clearer the nature of the shift towards an increased focus on the body as ‘my’ body in Descartes’s Passions of the Soul. The interest in the nature of passions, considered from the point of view of the ‘natural scientist’, is indicative of a new approach to the study of the human. Moving beyond the infamous mind-body union, grounded in his dualist metaphysics, Descartes begins developing a philosophical anthropology centred on the notion of power and better suited to practical philosophy.

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Chapny, Ηelen V. "The Influence of Neurosciences on Understanding the Bodily Conditioning of Cognitive Processes: a Socio-Anthropological Aspect." RUDN Journal of Philosophy 27, no. 4 (December 15, 2023): 940–56. http://dx.doi.org/10.22363/2313-2302-2023-27-4-940-956.

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The study presents a conceptual analysis of the main approaches to the study of the human brain and consciousness from the standpoint of modern domestic and foreign neuroscience. Relevant interpretations of such problematic issues and concepts as “the boundary of the human body”, “embodied knowledge”, “general artificial intelligence”, “self”, etc. From the standpoint of a body-oriented approach, the problem of co-evolution of the body, consciousness, technology and social environment is considered. The idea of the body as an artifact is updated in the context of technological change in human nature, which entails the elimination of the living human body. On the example of the Homeric epic, it is shown that attempts to overcome vulnerability demonstrate one of the fundamental human needs. The realization of the need to expand and push the boundaries of the body in the anthropotechnological environment is presented in the form of a cyborg. It is suggested that, in terms of content, the idea of the “embodied mind”, as well as the project of creating a Hybrid reality and pan-communication, stem from the immanent human need for bodily involvement in the surrounding world. The features of the creation of Artificial Intelligence and Artificial General Intelligence at the present stage are revealed. The expediency of studying the results of neuroscientific comprehension of the organization of mental processes, first of all, in the field of visualization of brain processes and the mapping method, is noted. The main modern projects for the study of the brain, as well as the most effective methods for obtaining data on brain structures, are considered. The actual results of the research are described in such areas of neuroscience as: the study of mirror neurons and their systems; “reading the brain”, the study of neural correlates of consciousness. The results of studies of representatives of domestic neuroscience are presented. The human “I” is considered as a unique structure of the Ego-system of the brain (“self”). In conclusion, a conclusion is made about the significant influence of modern neuroscience on understanding the features of the functioning of the human brain, consciousness and cognitive processes; the effectiveness of applying the body-oriented approach to comprehending the integrity of “body-consciousness-technologies-social environment” is revealed.

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Sokolovskiy, Sergey V. "Humans and Technologies: Assemblage Modes." Chelovek 32, no. 6 (2021): 86. http://dx.doi.org/10.31857/s023620070018010-8.

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The article deals with the field of techno-somatic interaction modes and ongoing human biology transformations beyond the conventional biotechnological manipulations. There are three broad trends in dealing with the interface of the human body and technology: 1) "technicalization" of the body; 2) "somatization" of technical appliances and infrastructures in viewing them as "external organs"; 3) synthetic view on "humanity cum technical milieu" as a fundamental unit in human evolution, the unique way of being human. These trends are illustrated by the relevant positions of such philosophers of technology and body as Ernst Kapp, Alfred Espinas, Maurice Merleau-Ponty, and Bernard Stiegler, as well asof sociologists and anthropologists (Marcel Mauss, André Leroi-Gourhan). It is argued that the intrinsic technicity of humans is corroborated by the current evidence of the human body and technology continuing co-evolution that necessitates ethical expertise of all technical innovations as essentially "bio-technological".

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Jarrett, Charles. "SPINOZA'S DENIAL OF MIND-BODY INTERACTION AND THE EXPLANATION OF HUMAN ACTION." Southern Journal of Philosophy 29, no. 4 (December 1991): 465–85. http://dx.doi.org/10.1111/j.2041-6962.1991.tb00604.x.

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McMahon, J. A. "The Meaning of the Body: Aesthetics of Human Understanding, by Mark Johnson." Mind 118, no. 471 (July 1, 2009): 843–46. http://dx.doi.org/10.1093/mind/fzp078.

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Adriaenssen, Han Thomas. "Antoine Le Grand on the identity over time of the human body." British Journal for the History of Philosophy 26, no. 6 (March 2018): 1084–109. http://dx.doi.org/10.1080/09608788.2018.1437539.

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Resnik, David. "Stakes and Kidneys: Why Markets in Human Body Parts are Morally Imperative." Journal of Moral Philosophy 5, no. 1 (2008): 169–70. http://dx.doi.org/10.1163/174552408x306771.

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Prueitt, Catherine. "Human Being, Bodily Being: Phenomenology from Classical India, by Chakravarthi Ram-Prasad." Mind 129, no. 516 (September 8, 2019): 1291–303. http://dx.doi.org/10.1093/mind/fzz052.

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Abstract In the matter of the body, even comparative language—the very use of English today—is soaked through and through with the Cartesian version of the intuition of dualism: the idea that we are fundamentally a mind and a body that must be either related ingeniously, or else reduced to one another. Instead, by deliberately looking at genres that pertain to other aspects of being human, I seek to go deeper into texts that simply start elsewhere than with intuitions of dualism, even while being engrossed in the category of the experiential ‘body’ (in all its translational variety in Sanskrit and Pali). (Ram-Prasad 2018, p. 11)

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Steiner, Hillel. "The right to trade in human body parts." Critical Review of International Social and Political Philosophy 5, no. 4 (December 2002): 187–93. http://dx.doi.org/10.1080/13698230410001702802.

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