Results for 'Philosophical anthropology'

966 found
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  1.  1
    A Response to Günter Figal’s Aesthetic Monism: Phenomenological Sublimity and the Genesis of Aesthetic Experience.GermanyIrene Breuer Irene Breuer Bergische Universität Wuppertal, Dipl-Ing Arch: Degree in Architecture Phil), Then Professor for Architectural Design Germanylecturer, Phenomenology at the Buwdaad Scholarship Buenos Airesto Midlecturer for Theoretical Philosophy, the Support of the B. U. W. My Research Focus is Set On: Ancient Greek Philosophy Research on the Reception of the German Philosophical Anthropology in Argentina Presently Working on Mentioned Research Subject, French Phenomenology Classical German, Architectural Theory Aesthetics & Design Cf: Https://Uni-Wuppertalacademiaedu/Irenebreuer - 2025 - Journal of Aesthetics and Phenomenology 11 (1):151-170.
    This paper aims to pay tribute to Figal’s comprehensive and innovative analysis of the artwork and beauty, while challenging both his realist position on the immediacy of meaning and his monist stance that reduces sublimity to beauty. To enquire into the origin of aesthetic feelings and sense, and thus, to break the hermeneutic circle, we first trace the origin of this reduction to the reception of Burke’s concept of the sublime by Mendelssohn and Kant. We then recur to Husserl and (...)
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  2. (1 other version)Between Philosophical Anthropology and Phenomenology: on Paul Ricoeur’s Philosophy of Work.Nicholas H. Smith - 2016 - Revue Internationale de Philosophie 2 (278):513-534.
    The paper is a critical analysis of Paul Ricoeur’s philosophy of work as it is formulated in a number of essays from the 1950s and 60s. It begins with a reconstruction of the central theses advanced in ‘Travail et parole’ (1953) and related texts, where Ricoeur sought to outline a philosophical anthropology in which work is given its due. To give work its due, from an anthropological standpoint, is to see it as limited by counter-concept of language, according (...)
     
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  3. Philosophical Anthropology, Ethics, and Human Enhancement.Jason Eberl - 2017 - In Jason T. Eberl, Contemporary Controversies in Catholic Bioethics. Dordrecht, Netherlands: Springer.
    I approach the subject of human enhancement—whether by genetic, pharmacological, or technological means—from the perspective of Thomistic/Aristotelian philosophical anthropology, natural law theory, and virtue ethics. Far from advocating a restricted or monolithic conception of “human nature” from this perspective, I outline a set of broadly-construed, fundamental features of the nature of human persons that coheres with a variety of historical and contemporary philosophical viewpoints. These features include self-conscious awareness, capacity for intellective thought, volitional autonomy, desire for pleasurable (...)
     
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  4.  61
    The Philosophical Anthropology of Arnold Gehlen as a Critique of the Age of Technology.Stanisław Czerniak - 2018 - Dialogue and Universalism 28 (4):75-93.
    The author distinguishes three main interpretations of the concept, as well as the developmental trends in philosophical anthropology, and reflects on their relationship with critical social philosophy. Consequently, he follows up with an explication of the main assumptions of Arnold Gehlen’s philosophical anthropology and seeks to find out how they influenced the categorical particularity of his critique of postmodern society, labeled as “the crisis of institutions.” The author provides more detailed reflection in references to Gehlen’s Die (...)
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  5.  16
    Naturalism and philosophical anthropology: nature, life, and the human between transcendental and empirical perspectives.Phillip Honenberger (ed.) - 2016 - New York: Palgrave-Macmillan.
    What is a human being? The twentieth and twenty-first century tradition known as 'philosophical anthropology' has approached this question with unusual sophistication, experimentalism, and subtlety. Such innovations as Arnold Gehlen's description of humans as naturally 'deficient' beings in need of artificial institutions to survive; Max Scheler's concept of 'spirit' (Geist) as the physically and organically irreducible realm of persons and spiritual acts; and Helmuth Plessner's analysis of the way human embodiment transcends spatial locations and limitations ('ex-centric positionality') have (...)
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  6.  12
    Philosophical anthropology: outline of fundamental problems.Roman Darowski - 2014 - Kraków: Publishing House WAM.
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  7.  2
    Philosophical anthropology: a complete course in scholastic philosophy.Luigi Bogliolo - 1984 - Calcutta: Firma KLM. Edited by S. Karotemprel.
  8.  8
    Being human: philosophical anthropology through phenomenology.Robert E. Wood - 2022 - Washington, D.C.: The Catholic University of America Press.
    Being Human is the fruit of many years teaching Philosophical Anthropology, conducting Phenomenological Workshops, and reading classic texts in the light of a reflective awareness of the field of experience. Being Human is intended to look to what is typically assumed but not examined in much of current philosophical literature.
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  9.  39
    Philosophical anthropology, anthropologic of philosophy and after.Predrag Krstic - 2007 - Filozofija I Društvo 18 (1):9-48.
    U prvom delu ovog clanka je rec o pretpostavkama, strukturi i dometima onog misljenja coveka koje je vrlo ambiciozno preduzela "filozofska antropologija" s pocetka dvadesetog veka. Potom se izlazu razlicite varijante filozofske kritike, kao i antropoloske samokritike statusa i ogranicenja ove "discipline". Najzad, u zavrsnom delu rada se signaliziraju glavni orijentiri recentnih kontroverzi oko mogucnosti i karaktera radikalnog odbacivanja i/ili svojevrsne reafirmacije filozofeme "covek".
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  10. Philosophical Anthropology, Ethics and Political Philosophy in an Age of Impending Catastrophe.Arran Gare - 2009 - 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 (...)
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  11.  14
    The Philosophical Anthropology of Martin Buber.Павел Гуревич - 2021 - Philosophical Anthropology 7 (2):6-33.
    Martin (Mordechai) Buber was born in Vienna in 1878. He lived in Germany until 1933, then emigrated to Switzerland, and later to Palestine. After the Second World War, the philosopher condemned Arab-Jewish hostility and inhumane actions towards Palestinian Arabs. Buber died in 1965 in Jerusalem. The creative legacy of the philosopher is extremely popular in many countries. As a thinker, Buber combined many diverse interests and aspirations. He was a non-trivial sage-philosopher, a brilliant translator of the Tanakh, a researcher of (...)
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  12.  61
    Philosophical anthropology can help social scientists learn from empirical tests.John Wettersten - 2007 - Journal for the Theory of Social Behaviour 37 (3):295–318.
    Popper's theory of demarcation has set the standard of falsifiability for all sciences. But not all falsifiable theories are part of science and some tests of scientific theories are better than others. Popper's theory has led to the banning of metaphysical and/or philosophical anthropological theories from science. But Joseph Agassi has supplemented Popper's theory to explain how such theories are useful as research programs within science. This theory can also be used to explain how interesting tests may be found. (...)
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  13.  20
    The philosophical–anthropological foundations of Bennett and Hacker’s critique of neuroscience.Jasper Buuren - 2016 - Continental Philosophy Review 49 (2):223-241.
    Bennett and Hacker criticize a number of neuroscientists and philosophers for attributing capacities which belong to the human being as a whole, like perceiving or deciding, to a “part” of the human being, viz. the brain. They call this type of mistake the “mereological fallacy”. Interestingly, the authors say that these capacities cannot be ascribed to the mind either. They reject not only materialistic monism but also Cartesian dualism, arguing that many predicates describing human life do not refer to physical (...)
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  14.  34
    Citizen Subject: Foundations for Philosophical Anthropology.Étienne Balibar - 2017 - New York: Fordham University Press.
    A collection of Essays over the last 20 years, exploring different dimensions of the philosophical debate on "subjecthood" and "subjectivity" in Modernity, as it was framed by the "Controversy on the subject" from the 1960's, and showing how it is now continued in a "controversy on the Universal.".
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  15.  17
    Philosophical anthropology and its relation with Ortegay Gasset's anthropo-technical proposal.Marcos Alonso - 2021 - Veritas – Revista de Filosofia da Pucrs 49:31-53.
    Resumen En este artículo se tratará de mostrar hasta qué punto y en qué sentido se puede considerar la filosofía orteguiana como una forma de antropología filosófica, explicando cómo su tratamiento de la técnica conforma el punto diferencial respecto del resto de propuestas de esta corriente. Para ello, expondremos algunas ideas del propio Ortega sobre el tema, contrastando su evolución intelectual con la del propio campo de la antropología filosófica; un campo cuya pro- blematicidad añade varios grados de dificultad a (...)
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  16.  16
    Philosophical Anthropology: Wittgenstein's Perspective.Jesús Padilla Gálvez (ed.) - 2010 - De Gruyter.
    If we read Ludwig Wittgenstein's works and take his scientific formation in mathematical logic into account, it comes as a surprise that he ever developed a particular interest in anthropological questions. The following questions immediately arise: What role does anthropology play in Wittgenstein's work? How do problems concerning mankind as a whole relate to his philosophy? How does his approach relate to philosophical anthropology? How does he view classical issues about Man's affairs and actions? The aim of (...)
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  17. Philosophical anthropology.Paul Ricœur - 2015 - Malden MA: Polity Press.
    Introduction : the antinomy of human reality and the problem of a philosophical anthropology -- Attention: a phenomenological study of attention and its philosophical connections -- The unity of the voluntary and the involuntary as a limit-idea -- The problem of the will and philosophical discourse -- The phenomenology of the will and the approach through ordinary language -- The symbol gives rise to thought -- Freedom -- Myth -- The symbolic structure of action -- Human (...)
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  18.  38
    Philosophical Anthropology as a Space for the Evolution of Biopolitical Knowledge: From Ancient Natural Philosophy to Modern Microbiopolitics.S. K. Kostiuchkov & I. I. Kartashova - 2022 - Anthropological Measurements of Philosophical Research 21:15-27.
    _Purpose._ The study aims to substantiate philosophical anthropology as a space for the development of biopolitics, which is a relatively new synthetic scientific knowledge of the political in the biological and the biological in the political, which, however, has its roots in the era of antiquity. The analysis of biopolitics in the context of contemporary global challenges, in particular the COVID-19 pandemic, is carried out, which allows to actualize a new direction of biopolitics – microbiopolitics. _Theoretical basis._ The (...)
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  19.  17
    Philosophical Anthropology and Ethics in the Thought of Karol Wojtyła.Grzegorz Hołub - 2022 - Studia Gilsoniana 11 (1):145-161.
    This article concerns the way of philosophizing by Karol Wojtyła; a special emphasis is put on the relation between philosophical anthropology and ethics in his thought. The Polish thinker was active in both of them and it seems initially that ethics was his main area of expertise. However, a close examination of select works of Wojtyła confirms that philosophical anthropology was his main field. He was interested in how the person is revealed in his acts, including (...)
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  20.  50
    Philosophical anthropology.Michael Landmann - 1974 - Philadelphia,: Westminster Press.
    Philosophical Anthropology is one of the post-Husserlian splinters -- a dizzying mix and match of phenomeno-psycho-anthro-philosophical hyphenated schools of thought. It arose first in the 1920's out of the same intellectual promptings as existentialism, which it briefly rivaled. It differs from existentialism and other phenomenologies in fine ways which Landmann combs scrupulously, along with distinctions among the sub-specialties that have proliferated within the field itself. Fortunately, two more general premises distinguish it from other forms of anthropology. (...)
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  21.  10
    Towards a philosophical anthropology of culture: naturalism, relativism, and skepticism.Kevin M. Cahill - 2021 - London: Routledge, Taylor & Francis Group.
    This book explores the question of what it means to be a human being through sustained and original analyses of three important philosophical topics: relativism, skepticism, and naturalism in the social sciences. Kevin Cahill's approach involves an original employment of historical and ethnographic material that is both conceptual and empirical in order to address relevant philosophical issues. Specifically, while Cahill avoids interpretative debates, he develops an approach to philosophical critique based on Cora Diamond's and James Conant's work (...)
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  22.  29
    Philosophical Anthropology.Paul Ricoeur - 2015 - Malden MA: Polity.
    How do human beings become human? This question lies behind the so-called human sciences. But these disciplines are scattered among many different departments and hold up a cracked mirror to humankind. This is why, in the view of Paul Ricoeur, we need to develop a philosophical anthropology, one that has a much older history but still offers many untapped resources. This appeal to a specifically philosophical approach to questions regarding what it was to be human did not (...)
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  23.  6
    The Philosophical-Anthropological Idea of the World as a Theoretical Program: The Being of the Cognitive Relation.Hennadii Shalashenko - 2024 - Filosofska Dumka (Philosophical Thought) 4:62-72.
    The article examines some features of the philosophical-anthropological approach to the cognitive activity of a person, which is presented in it primarily as the «of-being-relationship» of a person to his world. The peculiarities of this approach to cognition are primarily due to the following. All contemporary philosophical trends, such as the transcendental-critical approach, evolutionary theory, existentialism, or various representatives of the linguistic turn, always come from the (cognitive) achievements of culture (intentional, intersubjectively constituted, immersed in the specifics of (...)
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  24.  64
    Introduction: Philosophical Anthropology and Social Analysis.Anna Borisenkova - 2012 - Études Ricoeuriennes / Ricoeur Studies 3 (1):1-5.
    The guest editor introduces No. 3 Vol. 1 (2012), "Philosophical Anthropology and Social Analysis." .
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  25.  26
    Homo Natura: Nietzsche, Philosophical Anthropology and Biopolitics.Vanessa Lemm - 2020 - Edinburgh University Press.
    Nietzsche coins the enigmatic term homo natura to capture his understanding of the human being as a creature of nature and tasks philosophy with the renaturalisation of humanity. Following Foucault's critique of the human sciences, Vanessa Lemm discusses the reception of Nietzsche's naturalism in philosophical anthropology, psychoanalysis and gender studies. She offers an original reading of homo natura that brings back the ancient Greek idea of nature and sexuality as creative chaos and of the philosophical life as (...)
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  26.  56
    The philosophical–anthropological foundations of Bennett and Hacker’s critique of neuroscience.Jasper van Buuren - 2015 - Continental Philosophy Review 49 (2):223-241.
    Bennett and Hacker criticize a number of neuroscientists and philosophers for attributing capacities which belong to the human being as a whole, like perceiving or deciding, to a “part” of the human being, viz. the brain. They call this type of mistake the “mereological fallacy”. Interestingly, the authors say that these capacities cannot be ascribed to the mind either. They reject not only materialistic monism but also Cartesian dualism, arguing that many predicates describing human life do not refer to physical (...)
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  27.  29
    The Philosophical Anthropology of Heinrich Popitz.Jerry Williams - 2018 - Human Studies 41 (3):503-511.
    This analysis places the English translation of Heinrich Popitz’s Phenomena of Power: Authority, Domination, and Violence in the broader tradition of philosophical anthropology. It is argued anthropological arguments such as that offered by Popitz give insights not otherwise available to strict disciplinary inquiries. Poptiz’s discussion of power also suggests an important tension in philosophical anthropology. While Popitz contends power relations are “humanly produced realities” not “imposed by nature,” he nevertheless provides some support that physical and biological (...)
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  28. Philosophical anthropology as presupposition of understanding social ethics.J. Dolista - 2004 - Filozofia 59 (2):141-147.
     
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  29. Nietzsche and philosophical anthropology: The problem of immanent transcendence.Ernst Tugendhat - 2002 - Filosoficky Casopis 50 (2):179-193.
    [Nietzsche and philosophical anthropology: the problem of immanent transcendence].
     
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  30.  44
    Philosophical anthropology, ethics, and love: Toward a new religion and science dialogue.Christian Early - 2017 - Zygon 52 (3):847-863.
    Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined (...)
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  31. The philosophical anthropology of Jose Manzana.Rafael Gomez Miranda - 2007 - Pensamiento 63 (236):321-346.
     
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  32. Philosophical anthropology in Marxism.Paul Walton, Andrew Gamble & Jeff Coulter - forthcoming - Social Research: An International Quarterly.
     
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  33.  30
    Nature or history? Philosophical Anthropology in the History of Concepts.Riccardo Martinelli - 2010 - Etica E Politica 12 (2):12-26.
    In a renowned essay, Odo Marquard’s set a cornerstone in defining anthropology from a history of concepts point of view. In the light of more recent researches, some of his conclusions are here reconsidered and criticised. The concept of anthropology, as developed by Herder, Kant, Wilhelm von Humboldt, romantic philosophers and physicians, and finally by Hegel and some of his followers, offers no evidence for Marquard’s alleged opposition between anthropology and philosophy of history. On the one side, (...)
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  34. (1 other version)Philosophical Anthropology and the Critique of Aesthetic Judgment.F. Williams - 1954 - Société Française de Philosophie, Bulletin 46:172.
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  35.  29
    Philosophical Anthropology and Practical Politics. [REVIEW]E. M. J. - 1961 - Review of Metaphysics 14 (3):571-571.
    According to the author, philosophical anthropology offers the key to better relations among nations, inasmuch as its objective, scientific view of men seen in their cultural contexts eliminates guesswork in the solution of problems arising among conflicting cultures. Brilliantly imaginative yet realistic, Prof. Northrop's theory takes note of the dependency of cultural institutions upon the epistemological orientation of a people towards the facts of physical science. His primary value being world peace, he advocates understanding other peoples through understanding (...)
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  36.  23
    Philosophical-Anthropological Contribution by Viktor Frankl - the Human, Meaning, Illness and Health.Roman Adamczyk - 2019 - E-Logos 26 (2):4-13.
    Filozoficko-antropologické dědictví Viktora E. Frankla zůstává dosud nedoceněnou oblastí v jeho široké tvůrčí činnosti, která zahrnuje také neurologické, psychiatrické, psychoterapeutické a axiologicko-etické bádání. Franklovým dílem však prolíná svébytná multidimenzionální koncepce člověka, která je v následujícím příspěvku úzce spojena s Franklovou primární profesní orientací - péčí o zdraví a snahou o uzdravení nemocných - a s jednou z dominant Franklovy tragické triády - utrpením.
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  37.  42
    Philosophical anthropology in Śaiva siddhānta: with special reference to Śivāgrayogin.Jayandra Soni - 1989 - Delhi: Motilal Banarsidass Publishers.
    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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  38. Human interests: reflections on philosophical anthropology.Nicholas Rescher - 1990 - Stanford, Calif.: Stanford University Press.
    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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  39. Philosophical anthropology and philosophy in anthropology.Vaclav Brezina - 2013 - In Ananta Kumar Giri & John Clammer, Philosophy and anthropology: border crossing and transformations. New York City: Anthem Press.
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  40.  23
    Philosophical Anthropology and Evangelium Vitae.William E. May - 2003 - Acta Philosophica 12 (2).
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  41.  68
    Language and philosophical anthropology in the work of Mikhail Bakhtin and the Bakhtin Circle.Sergeiy Sandler - 2013 - Rivista Italiana di Filosofia Del Linguiaggio 7 (2):152-165.
    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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  42.  31
    Philosophical anthropology and the critique of aesthetic judgment.Williams Forrest - 1955 - Kant Studien 46 (1-4):172-188.
  43.  19
    Mabogo P. More: Philosophical Anthropology in Azania.Tendayi Sithole - 2022 - Lanham: Rowman & Littlefield Publishers.
    This is the first book-length work to focus on the philosophical and anthropological contribution of Mabogo More, a prominent and influential black South African existentialist thinker.
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  44.  30
    Pragmatism and Philosophical Anthropology: Understanding Our Human Life in a Human World.Sami Pihlström - 1998 - Peter Lang Incorporated, International Academic Publishers.
    Pragmatism, the single originally American philosophical tradition, has in recent decades once again become widely discussed in many fields of philosophy, including metaphysics, epistemology, philosophy of science, philosophy of religion, and moral philosophy. This study seeks to show, both historically and systematically, that the issue of «human nature, » the main problem of philosophical anthropology, is (or at least should be) at the center of pragmatistic philosophizing. The author formulates a contemporary version of pragmatism largely based on (...)
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  45.  19
    Philosophical Anthropology.T. M. Rudavsky - 2010-02-12 - In Steven Nadler, Maimonides. Wiley‐Blackwell. pp. 85–109.
    This chapter contains sections titled: The Status of Humans in Maimonides' Ontology Matter, Privation, and Evil Accounting for Multiplicity of Persons The Constitution of Soul and Body Immortality of the Soul: Personal or General? Conclusion further reading.
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  46.  39
    Philosophical Anthropology: Historical Perspectives.R. Martinelli - 2010 - Etica E Politica.
  47. Hume’s Nonreductionist Philosophical Anthropology.Herman De Dijn - 2003 - Review of Metaphysics 56 (3):587 - 603.
    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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  48.  50
    Roman Darowski: Philosophical Anthropology; Outline of Fundamental Problems; Translated from Polish by Łukasz Darowski SDS.Piotr S. Mazur - 2014 - Forum Philosophicum: International Journal for Philosophy 19 (2):251-254.
    Last year marked the appearance of an English-language book entitled Philosophical Anthropology: Outline of Fundamental Problems. It is, in actuality, an English translation of the most frequently reprinted work of the distinguished philosopher and expert on the history of Jesuit philosophy in Poland, Father Professor Roman Darowski. Although Philosophical Anthropology: Outline of Fundamental Problems is, excluding some of its parts, a translation rather than a new book, the fact of its appearance in English deserves to be (...)
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  49.  32
    Philosophical Anthropology and the Human Body: The Contribution of Helmuth Plessner to a Music Education beyond the Dualism.Theocharis Raptis - 2019 - Philosophy of Music Education Review 27 (1):68.
    Abstract:In this paper I will explore the contribution of philosophical anthropology to music education research which, over recent years, has been showing an increasing interest in the human body. In order to do this I will especially be drawing on the ideas of one of its pioneers, Helmuth Plessner. Plessner’s philosophy should be understood as an effort to overcome the Cartesian dualism ‘mind/body’ and to highlight the unity of a human being and her/his relation to her/his environment. With (...)
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  50.  18
    Philosophical Anthropology in Croatia.Pavo Barišić - 2019 - Filozofska Istrazivanja 39 (2):293-312.
    The paper outlines the historical development of question about ambiguous and mysterious human nature, in particular considering the reasons and conditions for the founding of modern philosophical anthropology. Subsequently, it brings an overview of the conceptual beginnings and directions of anthropological research in Croatia. The focus is on the following questions: When did the investigations begin in the field of philosophical anthropology, in what kind of thinking environments were they shaped and what scientific achievements were reached? (...)
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