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

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  1. Nicholas Rescher (1990). Human Interests: Reflections on Philosophical Anthropology. Stanford University Press.score: 246.0
    Philosophical anthropology is the philosophical study of the conditions of human existence and the issues that confront people in the conduct of their everyday lives. This book surveys, from a contemplative, philosophical point of view, a wide variety of human-interest issues, including happiness, luck, aging, the meaning of life, optimism and pessimism, morality, and faith and belief. The author's deliberations blend historical, theoretical, and personal perspectives into philosophical appreciation of the human condition. The philosophers of (...)
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  2. Christian Lotz (2005). From Nature to Culture? Diogenes and Philosophical Anthropology. Human Studies 28 (1):41 - 56.score: 240.0
    This essay is concerned with the central issue of philosophical anthropology: the relation between nature and culture. Although Rousseau was the first thinker to introduce this topic within the modern discourse of philosophy and the cultural sciences, it has its origin in Diogenes the Cynic, who was a disciple of Socrates. In my essay I (1) historically introduce a few aspects of philosophical anthropology, (2) deal with the nature–culture exchange, as introduced in Kant, then I (3) (...)
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  3. Gabriel Peters (2011). The Social as Heaven and Hell: Pierre Bourdieu's Philosophical Anthropology. Journal for the Theory of Social Behaviour 42 (1):63-86.score: 240.0
    Many authors have argued that all studies of socially specific modalities of human action and experience depend on some form of “philosophical anthropology”, i.e. on a set of general assumptions about what human beings are like, assumptions without which the very diagnoses of the cultural and historical variability of concrete agents' practices would become impossible. Bourdieu was sensitive to that argument and, especially in the later phase of his career, attempted to make explicit how his historical-sociological investigations presupposed (...)
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  4. Jayandra Soni (1989). Philosophical Anthropology in Śaiva Siddhānta: With Special Reference to Śivāgrayogin. Motilal Banarsidass Publishers.score: 240.0
    CHAPTER Introduction Some basic questions in philosophical anthropology The question whether there is indeed a concern in Indian thought of what comes under ...
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  5. Anna Borisenkova (2012). Introduction: Philosophical Anthropology and Social Analysis. Études Ricoeuriennes / Ricoeur Studies 3 (1):1-5.score: 240.0
    The guest editor introduces No. 3 Vol. 1 (2012), "Philosophical Anthropology and Social Analysis." .
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  6. Sergeiy Sandler (2013). Language and Philosophical Anthropology in the Work of Mikhail Bakhtin and the Bakhtin Circle. Rivista Italiana di Filosofia Del Linguiaggio 7 (2):152-165.score: 240.0
    The Bakhtin Circle’s conception of language is very much still alive, still productive, in the language sciences today. My claim in this paper is that to understand the Bakhtin Circle’s continuing relevance to the language sciences, we have to look beyond the linguistic theory itself, to the philosophical groundwork laid for this project by Bakhtin in what he himself referred to as his philosophical anthropology. This philosophical anthropology, at the center of which stands an architectonics (...)
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  7. Joseph Margolis (2009). The Arts and the Definition of the Human: Toward a Philosophical Anthropology. Stanford University Press.score: 210.0
    The definition of the human -- Perceiving paintings as paintings I -- Perceiving paintings as paintings II -- "One and only one correct interpretation" -- Toward a phenomenology of painting and literature -- "Seeing-in," "make-believe," transfiguration" : the perception of pictorial representation -- Beauty and truth and the passing of transcendental philosophy.
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  8. Vincent Crapanzano (2004). Imaginative Horizons: An Essay in Literary-Philosophical Anthropology. University of Chicago Press.score: 210.0
    How do people make sense of their experiences? How do they understand possibility? How do they limit possibility? These questions are central to all the human sciences. Here, Vincent Crapanzano offers a powerfully creative new way to think about human experience: the notion of imaginative horizons. For Crapanzano, imaginative horizons are the blurry boundaries that separate the here and now from what lies beyond, in time and space. These horizons, he argues, deeply influence both how we experience our lives and (...)
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  9. Mary Maxwell (1984). Human Evolution: A Philosophical Anthropology. Columbia University Press.score: 210.0
    ... Nosce te ipsum -Carolus Linnaeus We, however, want to become those we are — human beings who are new, unique, incomparable, who give themselves laws, ...
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  10. Predrag Krstic (2007). Philosophical Anthropology, Anthropologic of Philosophy and After. Filozofija I Društvo 18 (1):9-48.score: 210.0
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  11. Joseph Agassi (1977). Towards a Rational Philosophical Anthropology. M. Nijhoff.score: 210.0
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  12. Tirthanath Bandyopadhyay (1988). Man: An Essay in Philosophical Anthropology. Papyrus.score: 210.0
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  13. Luigi Bogliolo (1984). Philosophical Anthropology: A Complete Course in Scholastic Philosophy. Firma Klm.score: 210.0
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  14. J. F. Donceel (1967). Philosophical Anthropology. New York, Sheed and Ward.score: 210.0
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  15. Michael Landmann (1974). Philosophical Anthropology. Philadelphia,Westminster Press.score: 210.0
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  16. Battista Mondin (1985/1991). Philosophical Anthropology: Man: An Impossible Project? Published for Pontificia Universitas Urbaniana by Theological Publications in India, Rome.score: 210.0
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  17. F. S. C. Northrop (1960). Philosophical Anthropology and Practical Politics. New York, Macmillan.score: 210.0
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  18. Zahida Hamid[from old catalog] Pasha (1948). Philosophical Anthropology of the Koran. Washington.score: 210.0
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  19. Vallori Rasini (2010). Hans Jonas and the Philosophical Anthropology. Rivista di Filosofia 101 (2):269-284.score: 210.0
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  20. Rabindra Ray (2010). In the European Shadow: Further Essays in a Philosophical Anthropology. Yash Publications.score: 210.0
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  21. Rabindra Ray (2005). Living with Difference: Essays in a Philosophical Anthropology. Yash Publications.score: 210.0
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  22. Victor Segesvary (1999). Existence and Transcendence: An Anti-Faustian Study in Philosophical Anthropology. International Scholars Publications.score: 210.0
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  23. Hans-Peter Kr (1998). The Second Nature of Human Beings: An Invitation for John McDowell to Discuss Helmuth Plessner's Philosophical Anthropology. Philosophical Explorations 1 (2):107 – 119.score: 186.0
    John McDowell argues for minimal empiricism via using the notion of second nature of human beings. I should like to invite him to discuss Helmuth Plessner's Philosophical Anthropology in order to elaborate a more substantial conception of second nature. McDowell seems to think that it is adequate for his more epistemological aim to remind us of second nature as though it were to be taken for granted. But I think, following Plessner, that this right reminder needs a therapeutic (...)
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  24. Hans-Peter Krüger (1998). The Second Nature of Human Beings: An Invitation for John McDowell to Discuss Helmuth Plessner's Philosophical Anthropology. Philosophical Explorations 1 (2):107-119.score: 186.0
    Abstract John McDowell argues for minimal empiricism via using the notion of second nature of human beings. I should like to invite him to discuss Helmuth Plessner's Philosophical Anthropology in order to elaborate a more substantial conception of second nature. McDowell seems to think that it is adequate for his more epistemological aim to remind us of second nature as though it were to be taken for granted. But I think, following Plessner, that this right reminder needs a (...)
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  25. Vida Pavesich (2008). Hans Blumenberg's Philosophical Anthropology: After Heidegger and Cassirer. Journal of the History of Philosophy 46 (3):pp. 421-448.score: 180.0
    In this paper, I situate Hans Blumenberg historically and conceptually in relation to a subtheme in the famous debate between Martin Heidegger and Ernst Cassirer at Davos, Switzerland in 1929. The subtheme concerns Heidegger’s and Cassirer’s divergent attitudes toward philosophical anthropology as it relates to the starting points and goals of philosophy. I then reconstruct Blumenberg’s anthropology, which involves reconceptualizing Cassirer’s philosophy of symbolic forms in relation to Heidegger’s objections to the philosophical anthropology of his (...)
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  26. Craig Reeves (2013). Freedom, Dialectic and Philosophical Anthropology. Journal of Critical Realism 12 (1):13 - 44.score: 180.0
    In this article I present an original interpretation of Roy Bhaskar’s project in Dialectic: The Pulse of Freedom . His major move is to separate an ontological dialectic from a critical dialectic, which in Hegel are laminated together. The ontological dialectic, which in Hegel is the self-unfolding of spirit, becomes a realist and relational philosophical anthropology. The critical dialectic, which in Hegel is confined to retracing the steps of spirit, now becomes an active force, dialectical critique, which interposes (...)
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  27. Georgia Apostolopoulou (2008). The Priority of Philosophical Anthropology Towards Ethics. Proceedings of the Xxii World Congress of Philosophy 20:9-15.score: 180.0
    Philosophical anthropology, as Helmuth Plessner has explored it, vindicates its relative priority towards ethics, because it can set out the anthropological prerequisites for considering the moral subject as the embodied person. This claim, however, is still an open question. Walter Schulz has argued that the prevalence of science in contemporary life brings ethics to the fore and forces philosophical anthropology to an auxiliary exploration of ‘leading figures of thehuman’. Jürgen Habermas endorses Plessner’s exploration of the issue (...)
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  28. Amy R. McCready (1999). The Limits of Logic: A Critique of Sandel's Philosophical Anthropology. Philosophy and Social Criticism 25 (4):81-102.score: 180.0
    Criticizing liberal conceptions such as the autonomous subject and calling for self-interpreting selves, Michael Sandel's first book, Liberalism and the Limits of Justice seems to oppose liberal theory. Methodologically, however, it follows rather than challenges its liberal predecessors: Sandel arrives at his philosophical anthropology through abstraction and deduction. This type of inquiry is not only comparable with that of liberal theory, but also incompatible with self-interpretation as Sandel defines it. The content of his argument undermines its form. It (...)
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  29. A. K. Fernandes (2001). Euthanasia, Assisted Suicide, and the Philosophical Anthropology of Karol Wojtyla. Christian Bioethics 7 (3):379-402.score: 180.0
    The lack of consensus in American society regarding the permissibility of assisted suicide and euthanasia is due in large part to a failure to address the nature of the human person involved in the ethical act itself. For Karol Wojtyla, philosopher and Pope, ethical action finds meaning only in an authentic understanding of the person; but it is through acting (actus humanus) alone that the human person reveals himself. Knowing what the person ought to be cannot be divorced from what (...)
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  30. Fred R. Dallmayr (1974). Plessner's Philosophical Anthropology. Inquiry 17 (1-4):49 – 77.score: 180.0
    Philosophical anthropology is a broad-gauged study of man drawing on the findings of empirical sciences and the humanities. The paper is intended as a tribute to one of the pioneers in this field. The first part outlines central features of Plessner's conception, focusing on man's instinctual deficiency and his 'eccentric position' in the world; man from this perspective is an 'embodied' creature in the dual sense of experiencing the world through his bodily organs and of 'having' a body (...)
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  31. Woei Lien Chong (1999). Combining Marx with Kant: The Philosophical Anthropology of Li Zehou. Philosophy East and West 49 (2):120-149.score: 180.0
    Li Zehou is known as the "intellectual leader of the Chinese Enlightenment" of the 1980s. His major quest has always been for a way to define the role of human agency versus determinism on the one hand, and voluntarism on the other. In the 1980s, Li came forward with a philosophical anthropology (his "theory of subjectivity" or "practice") that moves between two poles: On the one hand, mankind is different from the animals because of its capacity to mold (...)
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  32. Joachim Fischer (2009). Exploring the Core Identity of Philosophical Anthropology Through the Works of Max Scheler, Helmuth Plessner, and Arnold Gehlen. Iris 1 (1):153-170.score: 180.0
    Philosophical Anthropology,” which is reconstructed here, does not deal with anthropology as a philosophical subdiscipline but rather as a particular philosophical approach within twentieth-century German philosophy, connected with thinkers such as Max Scheler, Helmuth Plessner and Arnold Gehlen. This paper attempts a more precise description of the core identity of Philosophical Anthropology as a paradigm, observes the differences between the authors within the paradigm, and differentiates the paradigm as a whole from other twentieth-century (...)
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  33. Ivan Kolev (2008). Modal Thinking in the Philosophical Anthropology. Proceedings of the Xxii World Congress of Philosophy 20:129-136.score: 180.0
    If we take a bird’s-eye view of the history of philosophical ideas and try to assess the place the problems of modality hold in it, it is likely that we will gain the impression that they are not among the priorities of philosophical thinking of the essence of human being. A closer look at some classical theses, however, can provide us with different answers. In § 76 of Critique of Judgement, which is actually “just” a comment on the (...)
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  34. Andrea Borsari (2009). Notes on “Philosophical Anthropology” in Germany. An Introduction. Iris 1 (1):113-129.score: 180.0
    The article opens (§ 1) with the paradoxical situation of philosophical anthropology between a heralded destiny of decadence (W. Schulz) and the surge of its argumentations and notions in the present-day debate on ethical themes and on the very idea of “human nature,” as well as in the redefinition of social philosophy (J. Habermas and P. Sloterdijk). It seeks, then (§§ 2-5), to trace a sort of “metaphilosophy” of philosophical anthropology, discussing the principal interpretations (H. Schnädelbach, (...)
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  35. Gunter Gebauer & Christoph Wulf (2009). After the “Death of Man”: From Philosophical Anthropology to Historical Anthropology. Iris 1 (1):171-186.score: 180.0
    The first part of the article (§§ 1-3) illustrates the critical relation the authors establish with the leading figures of philosophical anthropology in terms of their engagement with “world-openness” (Weltoffenheit). This notion cannot be reduced to the objectivity that confronts man as a spiritual being, as in Max Scheler, but rather makes it possible to grasp the limits of distancing objectification; in Arnold Gehlen, the coercion to action derived from the indeterminacy of man’s relation with the world is (...)
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  36. Alec Gordon (2008). Area Studies, Planetary Thinking, and Philosophical Anthropology. Proceedings of the Xxii World Congress of Philosophy 20:95-100.score: 180.0
    The aim of this paper is to consider the vicissitudes of “area studies” from the Second World War to the present focusing eventually on the normative imperative to develop a new paradigm of “planetary thinking.” First an overview of the history of “area studies” will be given from the start in the U.S. during the Second World War in response to the geostrategic imperative for America to know its new geopolitical responsibilities in a world divided by war. This security imperative (...)
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  37. Jerome Carroll (2013). 'Indirect' or 'Engaged': A Comparison of Hans Blumenberg's and Charles Taylor's Debt and Contribution to Philosophical Anthropology. History of European Ideas 39 (6):858-878.score: 180.0
    Summary This article presents and compares aspects of Charles Taylor's and Hans Blumenberg's seemingly opposing views about agency and epistemology, setting them in the context of the tradition in German ideas called ?philosophical anthropology?, with which both align their thinking. It presents key strands of this tradition, from their inception in the late eighteenth century in the writings of Herder, Schiller and others associated with anthropology to their articulation by thinkers such as Max Scheler, Arnold Gehlen and (...)
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  38. Herman De Dijn (2003). Hume's Nonreductionist Philosophical Anthropology. Review of Metaphysics 56 (3):587 - 603.score: 180.0
    This article presents an overall view of Hume's philosophy as it can be found in the Treatise. It shows that Hume's position can be called a nonreductionist naturalism. Hume's philosophy is a philosophical anthropology: it begins with a discussion of what is typically human in human understanding, i.e., knowledge and probability or the belief-systems of science and philosophy. Then, morality and politics are retraced as to their origin in emotions and desires. In the final part of the article (...)
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  39. Hans-Peter Krüger (2009). The Public Nature of Human Beings. Parallels Between Classical Pragmatisms and Helmuth Plessner's Philosophical Anthropology. Iris 1 (1):195-204.score: 180.0
    Though Helmuth Plessner (1892-1985) elaborated his philosophical anthropology independently of the classical pragmatisms, there are many parallels with them. He combined a phenomenology of living beings (a parallel with William James) with a semiotic reconstruction (a parallel with Charles Sanders Peirce) of what we are already using whenever we specify living beings, among them ourselves as human living beings in nature, culture, and society. In Plessner’s distinction between having a body (Körperhaben) and being (or living) a body (Leibsein), (...)
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  40. Patricio Miranda (2014). Elective Affinity Between the Sociological Theory of Luhmann and the German Philosophical Anthropology. Cinta de Moebio 50:80-92.score: 180.0
    The article argues for the existence of an elective affinity between the systems theory of Niklas Luhmann and German philosophical anthropology, affinity that would bring to light (a-letheia) a 'blind spot' of the functionalism of the equivalence that is placed in the antithesis of the so called anti humanism in Luhmann. The question asked by the German sociologist: which self-projection of man is behind the assumptions of functionalist thinking? He responded: the man as problem solver in a transcendental (...)
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  41. Karl-Siegbert Rehberg (2009). Philosophical Anthropology From the End of World War I to the 1940s and in a Current Perspective. Iris 1 (1):131-152.score: 180.0
    The first part of the article discusses the conditions under which the “school” of thought known as “philosophical anthropology” arose and the relevance today of the problems it posed, concluding with a look at the recent prevalence taken by biological research. The second part examines the conceptions advanced by its leading figures, Max Scheler, Helmuth Plessner and Arnold Gehlen, and shows how each of them contributed to a “sociologization of anthropological knowledge.” On the basis of this analysis, (...) anthropology proves itself capable of making a significant contribution to an interdisciplinary understanding of the conditions of human life and to reflection on the foundations of sociological research and social theory. (shrink)
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  42. Halil Barlybaev (2008). Philosophical Anthropology in Context of Globalization and Sustainable Development. Proceedings of the Xxii World Congress of Philosophy 20:219-227.score: 164.0
    Interconnections between philosophic anthropology, conceptions of globalization and sustainable development are investigated. Found out that biological, social, intellectual and spiritual parameters of human being determine specific directions and spheres of globalization. Discovering of these interconnectionsallows to make clear necessary measures of transition to sustainable development. Substantiated that such researches serve as a basis for working out of political, economic, social, intellectual and spiritual guidelines of ensuring of reliable international communication’s security, survival of mankind and solution of internal problems of (...)
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  43. H. P. Rickman (1985). Is Philosophical Anthropology Possible. Metaphilosophy 16 (1):29-46.score: 164.0
    Philosophic anthropology, Pursuing philosophy's traditional search for reflective self-Knowledge seeks to crystallize the ideas of man underpinning empirical research and moral ideals. Neither the claim that pure speculation can produce factual knowledge nor the contention that a higher synthesis of empirical findings can become philosophy is acceptable. Philosophic anthropology is, Therefore, Most usefully conceived as a critique which traces the necessary presuppositions of the study of man in its various forms of the more rules we apply.
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  44. John Wettersten (2007). Philosophical Anthropology Can Help Social Scientists Learn From Empirical Tests. Journal for the Theory of Social Behaviour 37 (3):295–318.score: 162.0
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  45. David M. Rasmussen (1971). Mythic-Symbolic Language and Philosophical Anthropology. The Hague,Martinus Nijhoff.score: 162.0
  46. Sami Pihlström (2003). On the Concept of Philosophical Anthropology. Journal of Philosophical Research 28:259-286.score: 156.0
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  47. H. P. Rickman (1960). Philosophical Anthropology and the Problem of Meaning. Philosophical Quarterly 10 (38):12-20.score: 156.0
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  48. Chad Engelland (2004). Augustinian Elements in Heidegger's Philosophical Anthropology. Proceedings of the American Catholic Philosophical Association 78:263-275.score: 156.0
    Heidegger’s 1921 lecture course, “Augustine and Neo-Platonism,” shows the emergence of certain Augustinian elements in Heidegger’s account of the human being. In Book X of Augustine’s Confessions, Heidegger finds a rich account of the historicity and facticity of human existence. He interprets Augustinian molestia (facticity) by exhibiting the complex relation of curare (the fundamental character of factical life) and the three forms of tentatio (possibilities of falling). In this analysis, molestia appears as the how of the being of life. Heidegger (...)
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  49. Richard Schacht (1974). On "Existentialism", Existenz-Philosophy and Philosophical Anthropology. American Philosophical Quarterly 11 (4):291 - 305.score: 156.0
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  50. Nickolay Omelchenko (1995). About the First Principles of Philosophical Anthropology. Anthropology of Consciousness 6 (2):27-36.score: 156.0
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