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1
Misztal, Dawid. "The anthropological consequences of the evolution of empiricism." Hybris 19, no. 4 (December 30, 2012): 75–92. http://dx.doi.org/10.18778/1689-4286.19.04.
Повний текст джерелаАнотація:
The text examines methodological consequences of anti-metaphysical turn of British empiricism in the field of anthropology. I argue that this shift reinforces anthropology in its descriptive and interdisciplinary form, because destruction of metaphysically grounded subjectivity carried out in the course of evolution of empiricism provides epistemological legitimization of the idea of anthropological research as morally neutral and religiously indifferent procedure. In the final part of the article the difficulties caused by application of this new methodology are emphasized.
2
Shevtsov, Sergii. "Transcendental anthropology and poetry (metaphysical parallels)." Sententiae 6, no. 2 (August 30, 2002): 41–51. http://dx.doi.org/10.31649/sent06.02.041.
Повний текст джерелаАнотація:
In this article, the author analyses and compares the views of Kant, Heidegger, Husserl, Brodsky and Bakhtin, and examines the problem of time, space, and contemplation. Another subject of consideration is the finitude of being, which combines the three previous aspects.
3
Maundrell, Richard. "From Rupert Lodge to Sweat Lodge." Dialogue 34, no. 4 (1995): 747–53. http://dx.doi.org/10.1017/s0012217300011094.
Повний текст джерелаАнотація:
This book is presented as “a study in ethno-metaphysics,” an exploration of the worldview of Canada's Native peoples. In offering this as a work of philosophy rather than of cultural anthropology or Native spirituality, authors Rabb and McPherson take as their point of departure anthropologist A. I. Hallowell's claim that a cultural worldview is a “cognitive orientation” from which a set of metaphysical claims might be deduced—even if it is not consciously recognized as such by those who live within it (p. 3). In other words, the guiding premise of this work is that something recognizable and significant as a metaphysical theory can be massaged out of the cultural belief-systems of Canada's Native peoples.
4
Friauf, V. A. "Logos and Tao: from Metaphysics to Anthropology." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 12, no. 4 (2012): 45–49. http://dx.doi.org/10.18500/1819-7671-2012-12-4-45-49.
Повний текст джерелаАнотація:
The article compares the primary names in Logos tradition and numeric matrix of antitradition. Tao as a metaphysical and also anthropological metaphor, according to the author's opinion, belongs to primary names’ ladder. How does logocentric «Russian idea» relate to the Chinese tradition of Tao? Hermeneutic clarification of metaphysical and anthropological content of these traditions is the maintenance of the article.
5
Faritov, Vyacheslav T. "The will to power in ethnogenesis: Nietzschean motives of Eurasian anthropology." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 24, no. 2 (June 21, 2024): 180–85. http://dx.doi.org/10.18500/1819-7671-2024-24-2-180-185.
Повний текст джерелаАнотація:
Introduction.The article carries out a philosophical reconstruction of Eurasian anthropology based on the analysis of the theory of ethnogenesis by L. N. Gumilyov. In the conceptual developments of the classicist of Eurasianism, the motives of Nietzschean anthropology are explicated, which makes it possible to fit the Eurasian concept of man into the context of post-metaphysical philosophy. Theoretical analysis. The application of methodological principles and guidelines of philosophical comparative analysis allows us to reveal parallels between the basic concepts of the theory of ethnogenesis and the basic concepts of Nietzschean anthropology (the will to power, overman, eternal return). Conclusion. A comparative analysis allows us to conclude that the key point of both Nietzschean anthropology and the anthropological teachings of L. N. Gumilev advocates transgression, understood by the author as an ontological horizon opposite to transcendence. The article substantiates the thesis that the constitutive moment of understanding a person in the teachings of F. Nietzsche and the theory of L. N. Gumilev is the rejection of transcendence and the affirmation of the purely transgressive nature of human existence. The rethinking of the nature of the connection between Nietzschean anthropology and the heritage of antiquity is also carried out. It is concluded that Nietzsche’s appeal to antiquity was provoked by the situation of crisis in European metaphysics and Western Christianity. The thesis is substantiated that the crisis of metaphysical philosophy is at the same time the main motive for the Eurasians to turn to the East as a fundamentally non-European horizon of philosophical thought.
6
Kristeva, Silviya. "Virtualistic Transcendentalism as a Concept of Systematic Critical Metaphysics. The Pentalogy of Valentin Kanawrow." Filosofiya-Philosophy 33, no. 2 (July 1, 2024): 213–23. http://dx.doi.org/10.53656/phil2024-02-08.
Повний текст джерелаАнотація:
Valentin Kanawrow develops his system of critical metaphysics across five systematically linked monographs. The core of this pentalogy is the original concept of virtualistic transcendentalism. Kanawrow creates a new metaphysical system as a continuation and reorganization of Kant’s transcendental philosophy. The virtual is the domain of the pure a priori form of thought, which, however, must reach and realize experience in its regions. This transition from a priori to a posteriori is mediated by transcendental schematism – an entirely new theory developed by Valentin Kanawrow. In its descent to experience, the transcendental schema devirtualizes itself and deduces the phenomena as formats of the true ontologizations of the given in experience. Transcendental phenomena result in plural regional critical ontologies, such as special metaphysical domains. The large-scale system of critical metaphysics of Valentin Kanawrow ends with a transcendental anthropology demonstratively developed on the conducted Analytics of the transcendental phenomena constituting the lifeworld of human being.
7
JANI, ANNA. "SPIRITUAL ACTS IN ANTHROPOLOGY. EDITH STEIN’S PHENOMENOLOGICAL PERSPECTIVE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 425–40. http://dx.doi.org/10.21638/2226-5260-2021-10-2-425-440.
Повний текст джерелаАнотація:
The aim of the present contribution is to prove that spiritual acts not only play a significant role in the phenomenological description of the person and in individual and social experiences, but likewise they play a decisive role in the methodological constitution of phenomenology and have a core function in the theoretical structuring of the phenomenological description of the person, regarding, for example, metaphysical and anthropological characteristics. Firstly, in the paper, the implications for anthropology that arise from Edith Stein’s phenomenology are examined. In the second part—from the insight that Stein does not structure anthropology without its metaphysical background—the paper underlines the metaphysical presuppositions of anthropology in Stein’s thinking. In both stages, the investigation engages with Husserlian insights that Stein took on board and creatively introduced from Husserl’s thought into her own work. The inference from this engagement of Stein with Husserl emerges in the way Stein structures anthropology in general, and the origin of this can be seen in the description of the person as a psychophysical individual. At this point, the question arises regarding how the description of the spiritual acts can contribute to the structure of the person and, in this sense, to the foundation of anthropology as a philosophical-theological science.
8
Tyson, David. "Should “The Metaphysics of Man” Be a Sixth Branch of Objectivist Philosophy?" Journal of Ayn Rand Studies 22, no. 1 (July 1, 2022): 136–64. http://dx.doi.org/10.5325/jaynrandstud.22.1.0136.
Повний текст джерелаАнотація:
ABSTRACT The author proposes to convert Ayn Rand’s theory of man into a sixth branch of her Objectivist philosophy called the metaphysics of man (more widely referred to by names such as philosophical anthropology). This branch would be distinct from both the metaphysics of reality (more generally called ontology) and epistemology. Along with consolidating all the axioms about the fundamental nature of man (and thus eliminating the various bridge theories, including the bridge theory of man, the anteroom to epistemology, and metaphysical value-judgments about man), this new framework will simplify and clarify the structure of Objectivism.
9
Grenberg, Jeanine. "Anthropology From a Metaphysical Point of View." Journal of the History of Philosophy 37, no. 1 (1999): 91–115. http://dx.doi.org/10.1353/hph.2008.0961.
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10
Cohen, Alix A. "Kant's Concept of Freedom and the Human Sciences." Canadian Journal of Philosophy 39, no. 1 (March 2009): 113–35. http://dx.doi.org/10.1353/cjp.0.0035.
Повний текст джерелаАнотація:
The aim of this paper is to determine whether Kant's account of freedom fits with his theory of the human sciences. Several Kant scholars have recently acknowledged a tension between Kant's metaphysics and his works on anthropology in particular. Jacobs and Kain write that ‘Kant made his intentions quite clear: he proposed a pragmatic empirical anthropology. The problem is, as commentators have noted, that it is not at all clear how these declared intentions fit with some central claims of his critical philosophy.’ Wood acknowledges the unexpected nature of Kant's anthropological endeavours: ‘The pragmatic approach to anthropology serves to indicate the great distance separating Kantian anthropology from […] what Kant's metaphysical theory of freedom and nature might lead us to expect.’ Louden actually holds that ‘Kant did not satisfactorily address these issues, and in order for [him] to do so it will be necessary to offer conjectures that occasionally go beyond his texts.’
11
Govaerts, Brecht. "The Animacy of Stone." Process Studies 50, no. 1 (2021): 7–27. http://dx.doi.org/10.5840/process20215012.
Повний текст джерелаАнотація:
This article undertakes a critical analysis of the adoption of process metaphysics in the field of archaeology and anthropology for the explanation of animism. The field of "new animism" has adopted process metaphysics in order to counter the nineteenth-century definition of animism as epistemological projection toward animism as ontological condition. This shift from epistemology to ontology has the danger of equating animism with process metaphysics as such. By examining the category ofpropositional judgment within Whitehead's metaphysics, I argue that the condition of animism emerges through a judgment of truth, which is aesthetic. It is through Whitehead's integration of propositional judgment within his metaphysical system that one can understand that an ontological approach toward animism is not necessarily opposed to a refiective type of experience.
12
Govaerts, Brecht. "The Animacy of Stone: A Whiteheadian Perspective." Process Studies 50, no. 1 (April 1, 2021): 7–27. http://dx.doi.org/10.5406/processstudies.50.1.0007.
Повний текст джерелаАнотація:
Abstract This article undertakes a critical analysis of the adoption of process metaphysics in the field of archaeology and anthropology for the explanation of animism. The field of “new animism” has adopted process metaphysics in order to counter the nineteenth-century definition of animism as epistemological projection toward animism as ontological condition. This shift from epistemology to ontology has the danger of equating animism with process metaphysics as such. By examining the category of propositional judgment within Whitehead’s metaphysics, I argue that the condition of animism emerges through a judgment of truth, which is aesthetic. It is through Whitehead’s integration of propositional judgment within his metaphysical system that one can understand that an ontological approach toward animism is not necessarily opposed to a reflective type of experience.
13
Salewa, Wandrio. "Kematian Seutuhnya Dalam Pengakuan Gereja Toraja Menurut Pandangan Antropologi Metafisik." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (December 30, 2020): 63–81. http://dx.doi.org/10.34307/sophia.v1i2.15.
Повний текст джерелаАнотація:
Death is a reality that every human being must experience. In death all human power and effort during his life becomes terminated, meaningless and death stops everything. Even so, humans believe in themselves there is something that is not affected by death, namely the soul, so that only the body experiences death. Whether influenced by philosophical thinking or traditional views. The dead body and the immortal soul contain the notion of a soul containing divine elements. The description in this paper focus on understanding death as a whole using a metaphysical anthropology approach. With the research method of literature study and cursory observations, the result show that humans die completely and live completely. Humans experience death in both body and soul. However, on the other hand, in personal relationships with others, it is found that the body and soul remain intact in the memories of others, even though someone’s person has died. The concept og human death as a whole, in the view of metaphysical anthropology, has similarities with complete death, is the recognition of the Toraja church. Keywords: Death, Body, Spirit, Metaphysical Anthropology, Wholeness and Unity.
14
De Haan, Daniel D. "A Heuristic for Thomist Philosophical Anthropology: Integrating Commonsense, Experiential, Experimental, and Metaphysical Psychologies." American Catholic Philosophical Quarterly 96, no. 2 (2022): 163–213. http://dx.doi.org/10.5840/acpq2022126248.
Повний текст джерелаАнотація:
In this study, I outline a heuristic for Thomist philosophical anthropology. In the first part, I introduce the major heuristics employed by Aquinas to establish the objects, operations, powers, and nature of his anthropology. I then identity major lacunae in his anthropology. In the second part, I show how an integrated approach to commonsense, experiential, experimental, and metaphysical psychologies can fill these lacunae and contribute to the enquiries of a contemporary Thomist philosophical anthropology.
15
Brennan, Robert. "Has a Frog Human a Soul? – Huxley, Tertullian, Physicalism and the Soul, Some Historical Antecedents." Scottish Journal of Theology 66, no. 4 (October 11, 2013): 400–413. http://dx.doi.org/10.1017/s0036930613000215.
Повний текст джерелаАнотація:
AbstractMuch theology presupposes a metaphysical spirit or soul, the existence of which has been questioned in contemporary neurobiological research. Green, Murphy and others argue for alternatives to metaphysical description. If the neuroscience is correct and the soul, if it exists, is not metaphysical then many theological descriptions will need serious revision or possibly even abandonment. One such theological description, directly affected and long considered to be an essential part of Christianity, is God's personal self-communication to humans. This has traditionally been understood to occur through the metaphysical human soul or spirit. The question explored in this article is whether the existence of a metaphysical soul is an all or nothing matter for Christian theology.A rational and strong challenge to the existence of metaphysical soul is demonstrably not new. Nonetheless, from the beginnings of modernity it has been generally assumed, utilising Augustinian anthropology, that the soul was a metaphysical element of human anatomy. Huxley's work on sensation, including ‘Has the Frog a Soul’, determines the anatomical location of the soul by its supposed function. Huxley questions early modernity's assumptions regarding the nature of sensation and the presumed role of the metaphysical soul within the sensorium. Huxley deduces limits and conditions on the existence of the soul and arrives at a description which has similarities to Tertullian's corporeal description of the soul. Huxley, however, does not engage with Tertullian, whose relatively orthodox description of the soul answers a number of issues that Huxley raises. Tertullian's careful revision of the Aristotelian category of corporeality is not exactly the same as Huxley's nineteenth-century materialism or contemporary physicalism. Tertullian's description of the soul is remarkably similar to Augustine's, differing mainly on the issue of corporeality and metaphysicality. Tertullian's description ironically draws on and shares the same functions as Greek philosophy and medicine. This description of the soul seems to be based more on these sources than scripture, unusually for Tertullian. Some form of reappropriation of Tertullian's non-metaphysical soul may be useful in the contemporary debate, noting the limitations of his understandings of biology and physics. It seems possible to take note, in some form, of changed and better contemporary worldviews, in order to better describe theological anthropology and in particular that element related to the soul.
16
Panasiak, Brian. "The Concept of Culture in the Lublin Metaphysical School and the Interpretation Thereof in the Thought of Karol Wojtyła." Language Culture Politics International Journal 1, no. 1/2023 (November 23, 2023): 169–77. http://dx.doi.org/10.54515/lcp.2023.1.169-177.
Повний текст джерелаАнотація:
The concept of culture is not often discussed in the field of metaphysical anthropology. Nonetheless it is of particular importance to the thought of both the Lublin School of Metaphysics and the thought of Karol Wojtyła. This work aims to build a bridge between these two philosophical positions, and thus define the similarities between them and the influence of the former on the position of the latter, specifically with regards to their views concerning culture. Analysis is made of texts which directly reference certain positions regarding culture, with particular terms being analyzed and compared. Of particular note, emphases is given to the place of “interpersonal relations” and “action” generally.
17
Pylaev, Maxim. "Personalism in the theological anthropology of E. Brunner and in the sophiology of revd. Sergei Bulgakov." St. Tikhons' University Review 107 (June 30, 2023): 86–96. http://dx.doi.org/10.15382/sturi2023107.86-96.
Повний текст джерелаАнотація:
The article is devoted to a comparative analysis of the personalist interpretation of the Christian kerygma in the dialectical theology of Protestantism (by E. Brunner) and in the Orthodox sophiological theology of the late S. Bulgakov. The author is interested in the problem of coherence of different forms of philosophical discourse, primarily metaphysical and non-metaphysical, within the framework of explication of the essence of Christianity. To what extent is the metaphysics of Plato and St. Gregory Palamas in the doctrine of Sophia by Rev. Sergei Bulgakov can coexist with the communicative, dialogic nature of the personality of F. Ebner and K. Jaspers? The article for the first time in Russian philosophical theology reconstructs the anthropology of E. Brunner, explores such concepts as "responsibility", "being-in-God", "being-in-decision" and others.The author compares E. Brunner's and K. Barth's conceptions of the Word of God. E. Brunner does not use metaphysics as the prerequisite for ontology. Being for him has a dialogical structure of the relationship (I and You) of man and God, the call to love and the response to love in the responsibility of man. Brunner defines human creation as 'creation in the Word of love'. "With this Word God addresses man, communicates himself to him, gives him life". The existential dimension of divine love is devoid of a cosmic dimension in the Swiss theologian and is not connected with the knowledge of the world in the natural sciences and metaphysics. He is indifferent to the objective aesthetics of the divine love kenosis. God for Brunner is understood primarily as love. It is the baseless mystery of God – the Word, eternally calling for a decision, responsibility, choice.E. Brunner's personalism looks more holistic, organic, thought out in its own way within the framework of modern philosophy. However, the extra-moral nature of human responsibility is not entirely obvious. It is difficult to imagine Christian love as an indicative and not an imperative. By the late S. Bulgakov, love belongs to the core of personality as activity. Absolute personality constitutes itself not as self-knowledge, but as active love. Love is not a property of the essence, but the essence itself. The Russian philosopher ontologizes love within the metaphysics of unity. S. Bulgakov interprets person's activitiestic principle and personality as a relationship from the perspective of rethinking the work-action of I. Fichte within the framework of the metaphysics of unity. It seems that without a radical transformation of ancient metaphysics (primarily Platonic and Aristotelian) a personalist interpretation of the Gospel becomes impossible.
18
Cooper, David E. "Visions of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 1–13. http://dx.doi.org/10.1017/s1358246109990026.
Повний текст джерелаАнотація:
Characterizations of philosophy abound. It is ‘the queen of the sciences’, a grand and sweeping metaphysical endeavour; or, less regally, it is a sort of deep anthropology or ‘descriptive metaphysics’, uncovering the general presuppositions or conceptual schemes that lurk beneath our words and thoughts. A different set of images portray philosophy as a type of therapy, or as a spiritual exercise, a way of life to be followed, or even as a special branch of poetry or politics. Then there is a group of characterizations that include philosophy as linguistic analysis, as phenomenological description, as conceptual geography, or as genealogy in the sense proposed by Nietzsche and later taken up by Foucault.
19
Alter, Joseph S. "Heaps of Health, Metaphysical Fitness." Current Anthropology 40, S1 (February 1999): S43—S66. http://dx.doi.org/10.1086/200060.
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20
Terezis, Christos, and Despoina Potari. "The Metaphysical Grounds of Anthropology and Morality in Neoplatonic Proclus." Philosophical Inquiry 35, no. 3 (2011): 8–22. http://dx.doi.org/10.5840/philinquiry2011353/42.
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21
Furnal, Joshua. "Being before God: Fabro’s Thomistic approach to Kierkegaard’s Theological Anthropology." Irish Theological Quarterly 89, no. 3 (August 2024): 259–79. http://dx.doi.org/10.1177/00211400241248842.
Повний текст джерелаАнотація:
In this article, I uncover a point of contact between Cornelio Fabro’s philosophical theology and Søren Kierkegaard’s theological anthropology. I survey how Fabro’s metaphysical account of the human person as a created ‘synthesis’ between the infinite and finite, also invites a soteriological account of the call of Christian discipleship. My wider argument is that Fabro unearthed a structural feature in Kierkegaard’s theological approach to free creation from nothing, human subjectivity, suffering, and freedom that mapped on to Fabro’s philosophical theology of participation. In doing so, Fabro recovered the missing metaphysical and soteriological elements of Kierkegaard’s theological emphasis on the task and goal of selfhood beyond the atheistic existentialist stereotypes of God-denial, acosmic individualism, and self-annihilation. Often construed as polar opposites, I claim that Thomistic philosophy and Kierkegaard’s existential approach can be juxtaposed fruitfully as sharing an important point of departure with free creation from nothing. In short, Fabro’s creative link between Kierkegaard and Thomas Aquinas affords a unique theological development in post-Kantian approaches to the topic of existential freedom.
22
Bedford, Elliott Louis, and Jason T. Eberl. "Actual Human Persons Are Sexed, Unified Beings." Ethics & Medics 42, no. 10 (2017): 1–3. http://dx.doi.org/10.5840/em2017421016.
Повний текст джерелаАнотація:
Recently, Edward Furton commented on an article that we published in Health Care Ethics USA concerning the philosophical and theological anthropology informing the discussion of appropriate care for individuals with gender dysphoria and intersex conditions. We appreciate the opportunity to clarify the points we made in that article, particularly the metaphysical mechanics underlying our contention that, as part of a unified human person, the human rational soul is sexed. We hope this more in-depth metaphysical explanation shows that Furton’s concern, while valid insofar as our position may have needed clarifying, is nevertheless ill-founded with respect to our contention that actually existent human rational souls are sexed.
23
Pina-Cabral, João. "Minhoto counterpoints: On metaphysical pluralism and social emergence." HAU: Journal of Ethnographic Theory 11, no. 1 (March 1, 2021): 191–201. http://dx.doi.org/10.1086/713631.
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24
Pastwa, Andrzej. "Responsible Procreation—Co-Responsibility of Spouses. From Adequate Anthropology to the Legal Anthropology of Matrimony." Philosophy and Canon Law, no. 6 (December 18, 2020): 37–55. http://dx.doi.org/10.31261/pacl.2020.06.03.
Повний текст джерелаАнотація:
This study successfully verifies the thesis that both eponymous anthropological criteria (responsible procreation and co-responsibility of spouses), referring to the nature of personae humanae, have an invaluable epistemological value in the matrimonial law. Opening a wider horizon of cognition and interpretation, they become indispensable in the accurate/reliable deciding of cases concerning the invalidity of marriage. The subsequent stages of the discourse proposed here, step by step from the general guidelines of adequate anthropology to the detailed assumptions of the legal anthropology of matrimony, have very clearly confirmed the words of John Paul II that “[…] an authentically juridical consideration of marriage requires a metaphysical vision of the human person and of the conjugal relationship” (Address to the Roman Rota, 2004).
25
Feller, V. V. "Wilhelm Von Humboldt in the History of Historicism." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 11, no. 4 (2011): 49–52. http://dx.doi.org/10.18500/1819-7671-2011-11-4-49-52.
Повний текст джерелаАнотація:
The comparative anthropology of Wilhelm Von Humboldt was an important element of the German Historicism formation. At the same time with Friedrih Schlegel, Humboldt substantiated the ontological basis of Historicism. He concretized the Fichte’s concept of development. His doctrine linked metaphysical researches of Early Romanticism and historical method of German historical school.
26
DeHart, Paul R. "Why Why Liberalism Failed Fails as an Account of the American Order." Catholic Social Science Review 24 (2019): 19–31. http://dx.doi.org/10.5840/cssr20192427.
Повний текст джерелаАнотація:
In Why Liberalism Failed, Patrick Deneen contends that the American founding is fundamentally Hobbesian and that the Constitution is the application of the Hobbesian revolution concerning liberty and anthropology. I contend that Deneen fundamentally mischaracterizes the American founding. The founders and framers affirmed the necessity of consent for political authority and obligation. But they also situated the necessity of consent in the context of a morally and metaphysically realist natural law, maintained that an objective good of the whole constitutes the final end of political association, and described liberty as subjection to the law of nature and the government of God. To be determined by one’s base passions was to be a slave. Moreover, their constitutional thought and the institutional design of the constitutions they built rejected Hobbes’s theory of sovereign power and the metaphysical ground on which it rests.
27
Kozlovskyi, Victor. "The Origins and Principles of Kant's Pragmatic Anthropology." Filosofiya osvity. Philosophy of Education 19, no. 2 (December 23, 2016): 140–54. http://dx.doi.org/10.31874/2309-1606-2016-19-2-140-154.
Повний текст джерелаАнотація:
This article examines Kant’s pragmatic anthropology as a specific model of perceiving a human, his nature which German philosopher started to elaborate in the beginning of 1770s. This issue found its reflections in the new course of university lectures on pragmatic anthropology that Kant read before his retirement in 1796. Basic ideas of this academic course Kant has presented in his treatise “Anthropology from a Pragmatic Point of View” (1798) which highlights a new model of studying human nature. Based on the thorough analysis of this particular tractate and on the materials for the lectures, as well as Kant’s notes, the research on conceptual differences between pragmatic anthropology model and other human studies that German philosopher developed in his transcendental philosophy, as well as in metaphysic and naturalistic subjects, which he also taught in University of Königsberg, can be conducted. Theoretical backgrounds that enabled genesis of pragmatic view on a human are a part of this investigation. On this connection, a special attention is paid to the role of physical geography, its conceptual language in the genesis of pragmatic view on a human. It was physical geography, which Kant taught long before a new model of anthropology, which has led to a gradual metaphysical interpretation of Kant's view on a human, his soul and freedom. Conceptual matter of pragmatic anthropology model, its connection to perceiving a human as an active subject who with his own efforts constitutes his own nature, which, in its turn, is the part of the nature, is studied. Basic concepts of Kant’s anthropology are analyzed in this regard; their dissimilarities to empirical and moral dimensions with the help of which German philosopher is trying to answer the question: “What a human is?” are deliberated on. However, the answer to this question is fundamentally differing from the answers offered by Kant's pragmatic anthropology. Anthropological ideas of the German philosopher have essentially affected its pedagogical doctrine.
28
Martin, Jack. "Losing the person: A metaphysical foundation versus a convincing philosophical anthropology." Journal of Theoretical and Philosophical Psychology 34, no. 3 (2014): 200–204. http://dx.doi.org/10.1037/a0034955.
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29
Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 22 (May 21, 2002): 124. http://dx.doi.org/10.32420/2002.22.1346.
Повний текст джерелаАнотація:
In the 22nd issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Philosophy and Anthropology of Religion” there are in particular the following papers: “Problem of classification of religions in Religious Studies” by V.Soloviyev, “The myth and mythology” by V.Harin, “Metaphysical measurements of transition process from myth to folk-tale” by V.Yatchenko, “Anthropological aspects modern Protestant preaching (content-analysis consequent)” by A.Zhalovaha.
30
Petrova, Galina I., and Nikolay A. Tarabanov. "Dostoevsky on the Metaphysical Mystery of the Unhappy Consciousness." Dostoevsky Journal 23, no. 1 (December 22, 2022): 24–36. http://dx.doi.org/10.1163/23752122-02301003.
Повний текст джерелаАнотація:
Abstract We argue that such trends of modern philosophy as philosophical anthropology, hermeneutics and phenomenology in their ideological origins were born in Russian philosophizing, so that the ideas and images of Dostoevsky’s works have been revealed as their harbinger. More specifically, he supplemented the categorical apparatus of philosophy with the concept of mystery, foreseeing the specifics of descriptive language, which has become relevant to the specifics of modern philosophical and anthropological discoveries and socio-ontological constructions. In addition, we consider the phenomenon of unhappy consciousness found in Notes from the Underground and make an assumption about intersubjective (pluralistic) idealism – an original metaphysical conception, within the framework of which the definition of man as a mystery can be explained.
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Swancutt, Katherine. "Dreams, Visions, and Worldmaking: Envisioning Anthropology Through Dreamscapes." Annual Review of Anthropology 53, no. 1 (October 21, 2024): 111–26. http://dx.doi.org/10.1146/annurev-anthro-041422-022428.
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What does it mean to envision or dream a world into existence? Dreams and visions are often deeply personal and private experiences, but they also open up social spaces for worldmaking. From Australian Aboriginal “Dreamtime” to the ethnographic dreams of anthropologists and their research partners, many dreams and visions are entangled with the historical and analytical trajectories of anthropology. I set out in this article to stretch further the anthropological imagination about the kinds of dreams and visions that may emerge from any dreamscape. To this end, I show that the anthropology of dreams and visions is built on more than the interpenetration of dreaming and waking life, metaphysical questions, problems of communication and interpretation, active or passive dreaming, the powerful idioms that dreams afford for collective visions, or nightmares and metaphorical dreaming. Myriad dreams and visions also unfold as what I call cosmological visions that shape anthropology and vice versa.
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Belhaj, Abdessamad. "The Sufi Doctrine of Man: Ṣadr al-Dīn al-Qūnawī's Metaphysical Anthropology". Islam and Christian–Muslim Relations 26, № 3 (20 квітня 2015): 405–6. http://dx.doi.org/10.1080/09596410.2015.1022052.
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Modras, Ronald. "Implications of Rahner's Anthropology for Fundamental Moral Theology." Horizons 12, no. 1 (1985): 70–90. http://dx.doi.org/10.1017/s0360966900034320.
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AbstractKarl Rahner's primary contribution to moral theology lies in his development of an anthropology able to serve as a foundation for a rehabilitated concept of natural law. Human persons in Rahner's theology are characterized by certain existentials with logical consequences for ethics. From human transcendence and freedom follows the concept of a fundamental option for or against God. From human materiality, historicity, guilt, and individuality follow the methodological necessity of distinguishing between principles and prescriptions and the unavoidable need to take risks. In contrast to unchanging metaphysical human nature, the historicity of concrete human nature and therefore of natural law requires that all material norms be recognized as conditioned by history and culture and hence limited, not universal or absolute.
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Sekulic, Nada. "Postmodernism and the end of anthropology." Sociologija 44, no. 4 (2002): 343–66. http://dx.doi.org/10.2298/soc0204343s.
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The notion of postmodernism concerns changes in culture, social and economic relationships and ways of thinking related to post-industrial society and information epoch. The main feature of the changes in the sphere of thinking concerns supremacy of signs over reality, that is, over objects which thinking refers to as a field of true experience. Autonomy of signs (symbolic communities, social and cultural practices aimed at construction of reality, domination of technology and engineering in all sectors of life, cult of desire in regard to consumer culture) makes necessary rethinking over basic categories (man, evolution, progress, nature, culture, tradition, sex), with the purpose to criticize their metaphysical discursive background and to point to political aspects of such thinking. The standpoint from which the critique of anthropocentrism opens new and more human horizons in social thought today is questioned in the article. The author argues that 'anthropocentrism', as ethical and responsible attitude, based on connection between praxis, phronesis and doxa, is actually prerequisite to deconstruction of power discourse today.
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Ahmed, Akbar S. "Toward Islamic Anthropology." American Journal of Islam and Society 3, no. 2 (December 1, 1986): 181–230. http://dx.doi.org/10.35632/ajis.v3i2.2893.
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I. IntroductionA. The Science of AnthropologyThis study is speculative and concerns a difficult and complex subject.Its task is made more difficult as it defends a metaphysical position, advancesan ideological argument, and serves a moral cause. It will therefore remainan incomplete part of an on-going process in the debate on key issues in contemporaryMuslim society.The major task of anthropology' -the study of man-is to enable us tounderstand ourselves through understanding other cultures. Anthropologymakes us aware of the essential oneness of man and therefore allows us toappreciate each other. It is only quite recently in history that it has come tobe widely accepted that human beings are fundamentally alike; that they sharebasic interests, and so have certain common obligations to one another. Thisbelief is either explicit or implicit in most of the great world religions, butit is by no means acceptable today to many people even in "advanced" societies,and it would make no sense at all in many of the less-developed cultures.Among some of the indigenous tribes of Australia, a stranger who cannotprove that he is a kinsman, far from being welcomed hospitably, is regardedas a dangerous outsider and may be speared without compunction. Membersof the Lugbara tribe of northwestern Uganda used to think that all foreignerswere witches, dangerous, and scarcely human creatures who walked aboutupside-down and killed people by magic. The ancient Greeks believed thatall non-Hellenic peoples were barbarians and uncivilized savages whom itwould be quite inappropriate to treat as real people. Many citizens of modemstates today think of people of other races, nations, or cultures in ways notvery different from these, especially if their skin is differently colored or if ...
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Malivskyi, A. M., and O. I. Yakymchuk. "Pre-Critical Kant on the Anthropological Basis of the Enlightenment Project." Anthropological Measurements of Philosophical Research, no. 22 (December 28, 2022): 141–49. http://dx.doi.org/10.15802/ampr.v0i22.271374.
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Purpose. The authors aim to reveal the peculiarity of comprehension of the human phenomenon in the process of referring to the text of "Observations on the Feeling of the Beautiful and Sublime" by the early Immanuel Kant, which is based on the critical rethinking of the Enlightenment position. A prerequisite for its substantial solution is addressing the problem of the place of the "Observations" in the evolution of Kant’s anthropological views. Theoretical basis. Our view of Kant’s legacy is based upon the conceptual positions of phenomenology, existentialism and hermeneutics. Originality. We have proved that the anthropological interest was inherent in Kant already in the pre-critical stage of his work, as shown by the still underestimated treatise "Observation". The paper give arguments that this text highlights the main topics that will later be the subject of a detailed study of both Kant himself and philosophical anthropology of the 20th century. It is revealed that Kant overcomes the Enlightenment temptation to absolutize the power of human reason and emphasizes its limitations. The specified step is a necessary condition for him to comprehend the important role of the sensual-passionate component of human nature and to recognize the importance of the metaphysical nature of man. Conclusions. For us today, the pre-critical Kant appears as the developer of anthropological teaching, first presented in the treatise "Observations". Already at this stage, Kant demonstrates a holistic vision of human nature. In the process of creative evolution of the thinker, this treatise should be qualified as a kind of sketch of the future concentrated development of human nature, elaborated in the pages of "Anthropology" in 1798. The author gives a key place to the metaphysics of human nature, a vivid illustration of which is, in particular, the last paragraph of "Observations" dedicated to freedom. The conducted analysis provides sufficient grounds for qualifying this text as an outline of the anthropological basis of his doctrine of pure reason, the doctrine of metaphysics as the metaphysics of man, which, in turn, gives us the key to understanding "Anthropology" as his final text.
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Ballano, Vivencio. "Inculturation, Anthropology, and the Empirical Dimension of Evangelization." Religions 11, no. 2 (February 23, 2020): 101. http://dx.doi.org/10.3390/rel11020101.
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Using anthropological and theological perspectives and secondary literature, this paper argues that the scientific study of culture by professional anthropologists and social scientists is an essential component in the Catholic Church’s mission of evangelization through inculturation. Inculturation, the process of inserting the Christian message in society, requires scientific discernment to know which cultural traits are compatible with or contrary to the Christian faith, requiring anthropological training and active collaboration between theologians and professional anthropologists. Evangelization has incarnational and empirical dimensions when inserting the Gospel in human cultures. A genuine evangelization of cultures must be firmly rooted in the empirical reality of local cultures. The philosophical and theological orientation of many inculturationists and missionaries may sufficiently address the metaphysical dimension of the Christian faith, but not its empirical aspect when preached and adapted to human behavior in society, which entails scientific ethnographic research and active dialogue among clerics, missionaries, and social scientists.
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Dreamson, Neal. "Culturally inclusive global citizenship education: metaphysical and non-western approaches." Multicultural Education Review 10, no. 2 (April 3, 2018): 75–93. http://dx.doi.org/10.1080/2005615x.2018.1460896.
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De Diego González, Antonio. "The Challenge of Muhammad Iqbal’s Philosophy of Khudi to Ibn ‘Arabi’s Metaphysical Anthropology." Religions 14, no. 5 (May 22, 2023): 683. http://dx.doi.org/10.3390/rel14050683.
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The period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carried out a very special one with Muḥyī l-Dīn Ibn ʻArabī (1165–1240), who was one of the most notorious mystics and philosophers of Islam. A metahistorical dialogue, in the form of a critique, that invites us to see the convergences and divergences in metaphysical and anthropological aspects of both authors.
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Malyshev, V. B. "Semantics of absurdity on the metaphysical clock of dystopia: Russian intentions." Aspirantskiy Vestnik Povolzhiya 22, no. 3 (September 24, 2022): 64–67. http://dx.doi.org/10.55531/2072-2354.2022.22.3.64-67.
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The problem of absurdity is a multidimensional problem of philosophical anthropology, it raises the question of the postmodern man, about the existence of man in the world of dystopia. Through the semantics of absurdity, it becomes possible to consider the problems of aesthetic, epistemological, cultural properties in the context of posing a fundamental question about a person, about a person in principle.
Aim to correlate the semantics of absurdity and the concept of a metaphysical clock. Absurdity is regarded as the destruction of the ideal architectonics of the metaphysical clock of dystopia. The texts of dystopian novels by Evgeny Zamyatin, George Orwell, Aldous Huxley, Ray Bradbury are compared with texts of the Russian culture by Fedor Dostoevsky, Nikolay Gogol. The dystopias are considered as a symbolic "background" of human existence as a "ridiculous being". It is on the symbolic clock of dystopia, those ridiculous human qualities, which an imaginary society wants to abandon, seem to be the most valuable.
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Pommier, Eric, and D. J. S. Cross. "The Problem of History and the Three Movements of Existence in Patočka on the Basis of an Appropriation of Arendt’s Anthropology." Philosophy Today 64, no. 1 (2020): 185–203. http://dx.doi.org/10.5840/philtoday2020410327.
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Jan Patočka holds that both the Husserlian and the Heideggerian descriptions of history remain abstract because they lack an authentic reflection on historical sense’s appearing, which presupposes a description of the transition from the nonhistorical and prehistorical states of humanity to its final historical state. Nevertheless, it seems that Patočka would confront an internal aporia here because, even if he sought to think the continuity of these three movements, he tends to affirm the rupture between them. To overcome that aporia, it becomes necessary to formulate the hypothesis according to which the prehistorical is characterized by a repression of sense’s problematic character, whereas the historical as such is characterized by a conversion of consciousness toward this problematic character. Justifying this hypothesis requires exploring Patočka’s anthropology, confronting it with Arendt’s anthropology, and formulating metaphysical perspectives.
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Aleksandravičius, Povilas. "Autoritetas politikoje: Tomo Akviniečio politinės antropologijos metafizinis principas." SOTER: Journal of Religious Science 63 (2017): 33–48. http://dx.doi.org/10.7220/2335-8785.63(91).2.
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Stopa, Sasja Emilie Mathiasen. "“Seeking Refuge in God against God”: The Hidden God in Lutheran Theology and the Postmodern Weakening of God." Open Theology 4, no. 1 (November 1, 2018): 658–74. http://dx.doi.org/10.1515/opth-2018-0049.
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Abstract Martin Luther emphasizes the affective experience of the living God rather than God as an abstract, metaphysical idea. Luther explains this experience of God by distinguishing between God as Deus absconditus in his hidden majesty and God as Deus revelatus suffering on the cross. According to Luther, sinners experience the hidden God as a terrifying presence causing them to suffer. Through faith, however, sinners are able to recognize that this wrathful God is one with the God of love and mercy revealed in Christ. Based on this paradoxical understanding of God, Luther admonishes Christians to seek refuge in God against God. In recent decades, Luther’s accentuation of the revealed God has inspired postmodern philosophers and theologians in their efforts to recast the notion of God in light of the Nietzschean outcry on the death of God and Heidegger’s critique of ontotheology. Hence, John D. Caputo and Gianni Vattimo have weakened the notion of an omnipotent God in favour of an anti-metaphysical understanding of “god” kenotically denouncing his power and occurring as an ethically obliging event. Conversely, postmodern thinking have inspired contemporary Lutheran theologians to reinterpret the notion of God. In this article, Luther’s theology serves as a resource for critiquing these postmodern attempts at post-metaphysically rethinking God the central claim being that they are unable to proclaim the saving promise of a reconciliatory union between God hidden and revealed and between sinful human beings and Christ. As a result, theology is reduced to an ethical manifesto or to compassionate anthropology leaving despairing humans without a language with which to express their sufferings.
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Sáez, Javier. "Vocación y circunstancia: análisis antropológico del mobbing o acoso laboral en la docencia universitaria y en la investigación científica experimental." Quién. Revista de filosofía personalista, no. 20 (December 6, 2024): 189–214. https://doi.org/10.69873/aep.i20.283.
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This article tries to test some of the categories of Julián Marías’ metaphysical anthropology to analyze mobbing from the vital reason, that reason that is not mere theory but life itself. Marías proposes vital reason as the method of development of his metaphysical anthropology, in order to respond to each of the situations we face in life; even more specifically, to know what to expect when faced with a new circumstance or chance. Because normally we live, we rest, we are established on beliefs or certainties that we assume from our past experience dragged into the current present. But faced with a new chance, or a change in the circumstances that surround us, we have to stop and think; to be able to establish, welcome or assume, after the reasoning done in life and from life, some new beliefs from which to continue living. On the other hand, the installation is like a vector, it points to the future, to the plans or projects that we see that we have to undertake, especially those that are part of our personal vocation. Mobbing is an attack on our personal vocation because it makes our vector installation falter, so our reflection through vital reason must be extremely deep, to know what to expect: to display the new certainties on which to settle when we have been victims of mobbing and our old certainties no longer exist.
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Benjamin, Andrew. "Who Were the Faithful?" Theoria 66, no. 159 (July 1, 2019): 52–70. http://dx.doi.org/10.3167/th.2019.6615904.
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The aim of this paper, which more generally is a contribution to political theology, is to show in what way the conception of peace in Nicholas of Cusa’s De Pace Fidei is dependent upon a specific philosophical anthropology. Within it any link between human being and law is replaced by the subject of faith. Central to the argument is demonstrating the ways in which this anthropological position is necessarily interarticulated with the larger metaphysical positions that are advanced across a range of Cusanus’ texts.
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Politz, Michael Salvatore. "Personal Identity: Analytic Metaphysics in Dialogue with Thomistic Anthropology." Revista Portuguesa de Filosofia 80, no. 3 (October 31, 2024): 917–42. http://dx.doi.org/10.17990/rpf/2024_80_3_0917.
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This paper investigates personal identity theories within analytic philosophy and their relation to the Thomistic conception of the human subject. Within it, I argue that by adopting one theory of personal identity over another some distinct feature of the human individual is left out. To encapsulate the underlying truth of what these theories of personal identity seek to present, an examination of the concept of “the self” is given in an attempt to provide cohesion to the various theories of personal identity. However, after delving into “the self,” I show it also leaves out essential parts of the human individual. With the unification of analytic philosophy’s personal identity theories proving difficult within its own attempts via “the self,” I propose looking to the Thomistic tradition to provide a larger structure onto which these theories may adhere. Through Thomistic anthropology, I show that these theories of personal identity are unified through the larger metaphysical picture of the Thomistic human subject. By utilizing the overarching notion of the Thomistic human subject, personal identity theories may be unified as they work to elucidate specifically what Thomism can show foundationally.
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Ngan. "Metaphysical Experiences in Postwar Vietnam." Narrative Culture 8, no. 2 (2021): 297. http://dx.doi.org/10.13110/narrcult.8.2.0297.
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Wilson, Robert A. "Thinking about relations: Strathern, Sahlins, and Locke on anthropological knowledge." Anthropological Theory 16, no. 4 (August 20, 2016): 327–49. http://dx.doi.org/10.1177/1463499616659171.
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John Locke is known within anthropology primarily for his empiricism, his views of natural laws, and his discussion of the state of nature and the social contract. Marilyn Strathern and Marshall Sahlins, however, have offered distinctive, novel, and broad reflections on the nature of anthropological knowledge that appeal explicitly to a lesser-known aspect of Locke’s work: his metaphysical views of relations. This paper examines their distinctive conclusions – Sahlins’ about cultural relativism, Strathern’s about relatives and kinship – both of which concern the objectivity of anthropological knowledge. Although Locke’s own views of relations have been neglected by historians of philosophy in the past, recent and ongoing philosophical discussions of Locke on relations create a productive trading zone between philosophy and anthropology on the objectivity of anthropological knowledge that goes beyond engagement with the particular claims made by Sahlins and Strathern.
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Fernando, R. Asha Nimali. "Ontological And Anthropological Aspects of the Concept of Human Nature." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 133. http://dx.doi.org/10.20871/kpjipm.v1i2.16.
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<div><p>Anthropology is the study of the origin of the man. It is basically concern with the concept of <em>Homo</em><em> </em><em>sapiens</em>, and it is scientifically questioning what are human physical traits as well how do men behave and the variation among different groups of human with his social and cultural dimensions. Ontology is a subfield in traditional philosophy which is mainly focuses on the nature of being, existence or reality as such. There are some similarities and differences among these two areas. However when we deeply study the philosophical basis of the anthropology it is proof that it was derived from ontology.</p><p>Anthropology discusses the social and cultural world or the physical entity of human nature. Ontology focuses the invisible aspect of human nature along with the ultimate reality. Therefore, it has a metaphysical aspect of human being; this philosophical notion has in fact, contributed to the development of the subject of anthropology. The present modern day has given very little attention to this philosophical combination of ontolog y to anthropology, rendering further investigation into the philosophical roots of anthropology.</p><p>This research paper seeks to evaluate the relationship between ontology and anthropology by paying attention to the ontological arguments about the concept of man and human nature within Greek and modern western thoughts, in comparing with modern anthropological arguments.</p></div>
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Hicks, David. "Literary Masks and Metaphysical Truths: Intimations from Timor." American Anthropologist 90, no. 4 (December 1988): 807–17. http://dx.doi.org/10.1525/aa.1988.90.4.02a00020.
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