Search results for 'Anthropology Philosophy' (try it on Scholar)

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  1. Anna-Teresa Tymieniecka, International Federation of Philosophical Societies & World Congress of Philosophy (1983). The Phenomenology of Man and of the Human Condition Individualisation of Nature and the Human Being.
     
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  2.  18
    David Wong (2014). Integrating Philosophy with Anthropology in an Approach to Morality. Anthropological Theory 14 (3).
    Philosophy and anthropology need to integrate their accounts of what a morality is. I identify three desiderata that an account of morality should satisfy: (1) it should recognize significant diversity and variation in the major kinds of value, (2) it should specify a set of criteria for what counts as a morality, and (3) it should indicate the basis for distinguishing between more or less justifiable moralities, or true and false moralities. I will discuss why these three desiderata (...)
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  3. Stephen P. Turner & Mark W. Risjord (eds.) (2007). Philosophy of Anthropology and Sociology. Elsevier.
    This volume concerns philosophical issues that arise from the practice of anthropology and sociology. The essays cover a wide range of issues, including traditional questions in the philosophy of social science as well as those specific to these disciplines. Authors attend to the historical development of the current debates and set the stage for future work. · Comprehensive survey of philosophical issues in anthropology and sociology · Historical discussion of important debates · Applications to current research in (...)
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  4.  38
    Michael Carrithers, Steven Collins & Steven Lukes (eds.) (1985). The Category of the Person: Anthropology, Philosophy, History. Cambridge University Press.
    The concept that peope have of themselves as a 'person' is one of the most intimate notions that they hold. Yet the way in which the category of the person is conceived varies over time and space. In this volume, anthropologists, philosophers, and historians examine the notion of the person in different cultures, past and present. Taking as their starting point a lecture on the person as a category of the human mind, given by Marcel Mauss in 1938, the contributors (...)
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  5. I. C. Jarvie (1984). Rationality and Relativism: In Search of a Philosophy and History of Anthropology. Routledge & K. Paul.
  6.  14
    Cornelius Castoriadis (1997). Anthropology, Philosophy, Politics. Thesis Eleven 49 (1):99-116.
    The question of man is a question of philosophical anthropology. It raises a particular problem because man is both the subject and object of any knowledge of man. This question has ontological consequences, because man is the one being that can have knowledge of himself and can change himself and the laws of his existence. Such knowledge and change, however, are not innate to man but are creations that have both psychical and social-historical presuppositions and implications. The question of (...)
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  7.  7
    Eva Neu, Michael Ch Michailov & Ursula Welscher (2008). Anthropology and Philosophy in Agenda 21 of UNO. Proceedings of the Xxii World Congress of Philosophy 37:195-202.
    Agenda 21 of United Nations demands better situation of ecology, economy, health, etc. in all countries. An evaluation of scientific contributions in international congresses of fundamental anthropological sciences (philosophy, psychology, psychosomatics, physiology, genito-urology, radio-oncology, etc.) demonstratesevidence of large discrepancies in the participation not only of developing and industrial countries, but also between the last ones themselves. Low degree of research and education leads to low degree of economy, health, ecology, etc. [Lit.: Neu, Michailov et al.: Physiology in Agenda 21. (...)
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  8.  36
    Patrick Frierson (2003). Freedom and Anthropology in Kant's Moral Philosophy. Cambridge University Press.
    This book is the first comprehensive account of Kant's theory of freedom and his moral anthropology. The point of departure is the apparent conflict between three claims to which Kant is committed: that human beings are transcendentally free, that moral anthropology studies the empirical influences on human beings, and that more anthropology is morally relevant. Frierson shows why this conflict is only apparent. He draws on Kant's transcendental idealism and his theory of the will and describes how (...)
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  9. R. G. Collingwood (2005). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. Oxford University Press.
    This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood (1889-1943) on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities in their (...)
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  10.  24
    Mary Whitlock Blundell (1992). Tragic Ambiguity: Anthropology, Philosophy and Sophocles' Antigone. Ancient Philosophy 12 (2):414-420.
  11.  13
    Ulrich Ricken (1994). Linguistics, Anthropology, and Philosophy in the French Enlightenment: Language Theory and Ideology. Routledge.
    Linguistics, Anthropology and Philosophy in the French Enlightenment treats the development of linguistic thought from Descartes to Degerando as both a part of and a determining factor in the emergence of modern consciousness. Through his careful analyses of works by the most influential thinkers of the time, author Ulrich Ricken demonstrates that the central significance of language in the philosophy of the enlightenment is how it reflected and acted upon contemporary understanding of humanity as a whole. Although (...)
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  12. B. Warren (1987). CARRITHERS, M., COLLINS, S. And LUKES, S. : "The Category of The Present: Anthropology, Philosophy, History". [REVIEW] Australasian Journal of Philosophy 65:357.
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  13.  31
    G. Bibeau (2011). What Is Human in Humans? Responses From Biology, Anthropology, and Philosophy. Journal of Medicine and Philosophy 36 (4):354-363.
    Genomics has brought biology, medicine, agriculture, psychology, anthropology, and even philosophy to a new threshold. In this new context, the question about "what is human in humans" may end up being answered by geneticists, specialists of technoscience, and owners of biotech companies. The author defends, in this article, the idea that humanity is at risk in our age of genetic engineering, biotechnologies, and market-geared genetic research; he also argues that the values at the very core of our postgenomic (...)
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  14.  5
    R. G. A. Buxton, T. C. W. Oudemans & A. P. M. H. Lardinois (1989). Tragic Ambiguity: Anthropology, Philosophy and Sophocles' Antigone. Journal of Hellenic Studies 109:216.
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  15.  17
    Kai Kresse (2007). The Project of an Anthropology of Philosophy. The Proceedings of the Twenty-First World Congress of Philosophy 7:207-221.
    Philosophy should not be understood as a Eurocentric project of Greco-Judaic origin, but as a critical and fundamentally reflective intellectual practice which occurs worldwide, in many different forms. If this is so, anthropology has a crucial role to play in the project of reshaping philosophy's self-conception, to include the multiplicity of regional intellectual histories that have been neglected, and thus acknowledge and take seriously philosophical reflections from around the world. Through empirical observation, documentation, and comparative analysis, an (...)
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  16.  15
    Simon D. Goldhill (1988). Th C. W. Oudemans, A. P. M. H. Lardinois: Tragic Ambiguity: Anthropology, Philosophy, and Sophocles' Antigone. (Brill's Studies in Intellectual History, 4.) Pp. 263. Leiden: Brill, 1987. Fl. 125 ($56.75). [REVIEW] The Classical Review 38 (02):396-397.
  17.  6
    Sharon Macdonald (2010). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. British Journal for the History of Philosophy 18 (4):731-735.
    (2010). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. British Journal for the History of Philosophy: Vol. 18, No. 4, pp. 731-735.
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  18. J. Ferreira (1978). Anthropology, Philosophy and India. Indian Philosophical Quarterly 5 (4):557-574.
     
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  19.  17
    Vida Pavesich (2011). The Anthropology of Hope and the Philosophy of History: Rethinking Kant's Third and Fourth Questions with Blumenberg and McCarthy. Thesis Eleven 104 (1):20-39.
    In order to address the question of hope in the present, it behooves us to revisit Kant’s third and fourth questions: ‘What may we hope?’ and ‘What is the human being?’ I reexamine these questions through an analysis of Thomas McCarthy’s recent book Race, Empire, and the Idea of Human Development and several works by Hans Blumenberg. I agree with McCarthy that Kant’s anthropology is incomplete and that the postmodern rejection of macronarratives was premature, but I claim that he (...)
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  20.  12
    Ninian Smart (1963). Social Anthropology and the Philosophy of Religion. Inquiry 6 (1-4):287-299.
    The pursuit of linguistic analysis should mean that philosophers pay attention to the facts: in particular, the philosophy of religion cannot ignore the comparative study of religion, social anthropology, etc. A main aim should be to discover a ?grammar? of religious experience, which may help to illuminate the reasons for certain patterns of religious belief, etc. Here it is necessary to resist the functionalist views of some social anthropologists, stemming from the conviction that religion is an illusion and (...)
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  21. David Boucher, Wendy James & Philip Smallwood (eds.) (2004). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. OUP Oxford.
    This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities in their various (...)
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  22. David Boucher, Wendy James & Philip Smallwood (eds.) (2004). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. Clarendon Press.
    This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities in their various (...)
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  23. Patrick R. Frierson (2003). Freedom and Anthropology in Kant's Moral Philosophy. Cambridge University Press.
    Originally published in 2003, this book offers a comprehensive account of Kant's theory of freedom and his moral anthropology. The point of departure is the apparent conflict between three claims to which Kant is committed: that human beings are transcendentally free, that moral anthropology studies the empirical influences on human beings, and that more anthropology is morally relevant. Frierson shows why this conflict is only apparent. He draws on Kant's transcendental idealism and his theory of the will (...)
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  24. Patrick R. Frierson (2009). Freedom and Anthropology in Kant's Moral Philosophy. Cambridge University Press.
    Originally published in 2003, this book offers a comprehensive account of Kant's theory of freedom and his moral anthropology. The point of departure is the apparent conflict between three claims to which Kant is committed: that human beings are transcendentally free, that moral anthropology studies the empirical influences on human beings, and that more anthropology is morally relevant. Frierson shows why this conflict is only apparent. He draws on Kant's transcendental idealism and his theory of the will (...)
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  25. Patrick R. Frierson (2011). Freedom and Anthropology in Kant's Moral Philosophy. Cambridge University Press.
    Originally published in 2003, this book offers a comprehensive account of Kant's theory of freedom and his moral anthropology. The point of departure is the apparent conflict between three claims to which Kant is committed: that human beings are transcendentally free, that moral anthropology studies the empirical influences on human beings, and that more anthropology is morally relevant. Frierson shows why this conflict is only apparent. He draws on Kant's transcendental idealism and his theory of the will (...)
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  26. R. G. Collingwood (2005). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. Oxford University Press Uk.
    This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R. G. Collingwood on critical, anthropological, and cultural themes only hinted at in his previously available work. At the centre of the book are six chapters of a study of folktale and magic, composed by Collingwood in the mid-1930s and intended for development into a book. Here Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of (...)
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  27. R. G. Collingwood (2005). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. Oxford University Press Uk.
    This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood on critical, anthropological, and cultural themes only hinted at in his previously available work. At the centre of the book are six chapters of a study of folktale and magic, composed by Collingwood in the mid-1930s and intended for development into a book. Here Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human (...)
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  28.  7
    Predrag Krstic (2007). Philosophical Anthropology, Anthropologic of Philosophy and After. Filozofija I Društvo 18 (1):9-48.
    This expose deals, first of all, with suppositions, structure and range of human thinking that has been undertaken, very ambitiously, by "philosophical anthropology" at the beginning of the twentieth century. And then, through philosophical critique and self-critique of its status and limitations of this "discipline", it is indicating the orientation of recent controversy regarding the possibilities and characters of radical dismissal and/or reaffirmation of philosopheme "man".
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  29. Rik Pinxten (1983). Anthropology of Space: Explorations Into the Natural Philosophy and Semantics of the Navajo. University of Pennsylvania Press.
  30. Daniel C. Dennett (2007). Philosophy as Naive Anthropology: Comment on Bennett and Hacker. In M. Bennett, D. C. Dennett, P. M. S. Hacker & J. R. & Searle (eds.), Neuroscience and Philosophy: Brain, Mind, and Language. Columbia University Press
    Bennett and Hacker’s _Philosophical Foundations of Neuroscience_ (Blackwell, 2003), a collaboration between a philosopher (Hacker) and a neuroscientist (Bennett), is an ambitious attempt to reformulate the research agenda of cognitive neuroscience by demonstrating that cognitive scientists and other theorists, myself among them, have been bewitching each other by misusing language in a systematically “incoherent” and conceptually “confused” way. In both style and substance, the book harks back to Oxford in the early 1960's, when Ordinary Language Philosophy ruled, and Ryle (...)
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  31.  7
    Ryszard Panasiuk (2012). The Man and the System. The Place of Anthropology in Hegel's Philosophy. Dialectics and Humanism 10 (4):157-168.
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  32.  41
    Peter Johnson (2006). Review of R.G. Collingwood, An Essay on Philosophical Method; the Philosophy of Enchantment, Studies in Folktale, Cultural Criticism, and Anthropology. [REVIEW] Notre Dame Philosophical Reviews 2006 (5).
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  33.  2
    Arran Gare (2009). Philosophical Anthropology, Ethics and Political Philosophy in an Age of Impending Catastrophe. Cosmos and History: The Journal of Natural and Social Philosophy 5 (2):264-286.
    In this paper it is argued that philosophical anthropology is central to ethics and politics. The denial of this has facilitated the triumph of debased notions of humans developed by Hobbes which has facilitated the enslavement of people to the logic of the global market, a logic which is now destroying the ecological conditions for civilization and most life on Earth. Reviving the classical understanding of the central place of philosophical anthropology to ethics and politics, the early work (...)
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  34. James Mark Baldwin (1940). Dictionary of Philosophy and Psychology, Including Many of the Principal Conceptions of Ethics, Logic, Aesthetics, Philosophy of Religion, Mental Pathology, Anthropology, Biology, Neurology, Physiology, Economics, Political and Social Philosophy, Philology, Physical Science, and Education, and Giving a Terminology in English, French, German, and Italian. New York, P. Smith.
  35. James Mark Baldwin (1940). Dictionary of Philosophy and Psychology Including Many of the Principal Conceptions of Ethics, Logic, Aesthetics, Philosophy of Religion, Mental Pathology, Anthropology, Biology, Neurology, Physiology, Economics, Political and Social Philosophy, Philology, Physical Science, and Education. P. Smith.
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  36. James Mark Baldwin (1960). Dictionary of Philosophy and Psychology Including Many of the Principal Conceptions of Ethics, Logic, Aesthetics, Philosophy of Religion, Mental Pathology, Anthropology, Biology, Neurology, Physiology, Economics, Political and Social Philosophy, Philology, Physical Science, and Education; and Giving a Terminology in English, French, German, and Italian. Written by Many Hands and Edited by James Mark Baldwin, with the Co-Operation and Assistance of an International Board of Consulting Editors. P. Smith.
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  37. Luigi Bogliolo (1984). Philosophical Anthropology: A Complete Course in Scholastic Philosophy. Firma Klm.
     
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  38. Ross Fitzgerald (ed.) (1978). What It Means to Be Human: Essays in Philosophical Anthropology, Political Philosophy, and Social Psychology. Pergamon Press Australia.
  39. Helmut Wautischer (1998). Tribal Epistemologies Essays in the Philosophy of Anthropology. Monograph Collection (Matt - Pseudo).
     
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  40.  12
    Stephen C. Levinson & Penelope Brown (1994). Immanuel Kant Among the Tenejapans: Anthropology as Empirical Philosophy. Ethos: Journal of the Society for Psychological Anthropology 22 (1):3-41.
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  41.  66
    Stuart F. Spicker (1976). Terra Firma and Infirma Species: From Medical Philosophical Anthropology to Philosophy of Medicine. Journal of Medicine and Philosophy 1 (2):104-135.
  42.  11
    Sharon Anderson-Gold (1994). Kant's Ethical Anthropology and the Critical Foundations of the Philosophy of History. History of Philosophy Quarterly 11 (4):405 - 419.
  43.  4
    Sebastian Luft (2015). The A Priori of Culture: Philosophy of Culture Between Rationalism and Relativism. The Example of Lévi-Strauss’ Structural Anthropology. In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter 381-400.
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  44.  6
    Julia Peters (2013). Beauty in Hegel's Anthropology and Philosophy of Art. Idealistic Studies 43 (1/2):87-110.
    According to a widespread view, Hegel holds that beauty cannot be found in the creatures and objects of the natural world, but is strictly limited to works of art. I argue in this paper that Hegel’s restriction of beauty to works of art is not as straightforward as it is often taken to be, by showing that the phenomenon of beauty has anthropological roots in Hegel. Juxtaposing the Lectures on Aesthetics with sections from Hegel’s Anthropology in the Encyclopedia of (...)
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  45.  10
    Moral Willing & As Narrative (2010). It is No Easy Job to Situate a Discus-Sion of the Will Within Anthropology, Which is Perhaps Why the Editors of This Volume Chose the Title They Did. It is a Subject Some of Us Might Want to Move Toward, but There is No Sense of Arrival. Even the Paths Toward It Are Dauntingly Elusive. One is Either Faced with Too Much Relevant Literature or Too Little. On the Too Little Side, There has Been Scant Explicit Consideration of Willing as a Cultural Phenomenon, in Contrast to Philosophy and Psychology Where ... [REVIEW] In Keith M. Murphy & C. Jason Throop (eds.), Toward an Anthropology of the Will. Stanford University Press 50.
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  46.  4
    Werner S. Nicklis (1976). Legitimation as Anthropology—A Critique of the Philosophy of A. Gehlen. Philosophy and History 9 (2):143-145.
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  47.  19
    F. Allan Hanson (1986). Strictures and Ratiocinations: I. C. Jarvie's Philosophy for Anthropology. Philosophy of the Social Sciences 16 (4):489-499.
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  48.  13
    David A. Duquette (1995). Philosophy, Anthropology, and Universal Human Rights. Social Philosophy Today 11:139-153.
  49.  13
    Heiner Bielefeldt (2006). Freedom and Anthropology in Kant's Moral Philosophy. Faith and Philosophy 23 (2):229-232.
  50.  4
    F. Allan Hanson (1986). Strictures and Ratiocinations: I. C. Jarvie's Philosophy for Anthropology. Philosophy of the Social Sciences 16 (4):489-499.
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