Results for 'Philosophical anthropology'

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  1.  13
    Towards a Rational Philosophical Anthropology.Joseph Agassi - 1977 - M. Nijhoff.
    The thesis of the present volume is critical and dual. (1) Present day philosophy of man and sciences of man suffer from the Greek mis taken polarization of everything human into nature and convention which is (allegedly) good and evil, which is (allegedly) truth and fal sity, which is (allegedly) rationality and irrationality, to wit, the polar ization of all fields of inquiry, the natural and social sciences, as well as ethics and all technology, whether natural or social, into the (...)
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  2. 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 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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  4. Philosophical Anthropology of the Koran.Zahida Hamid[from old catalog] Pasha - 1948 - Washington.
  5.  12
    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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  6.  6
    Philosophical Anthropology.Michael Landmann - 1974 - Philadelphia: Westminster Press.
  7. The Possibility of Philosophical Anthropology.Jo-Jo Koo - 2007 - In Georg W. Bertram, Robin Celikates, Christophe Laudou & David Lauer (eds.), Socialité et reconnaissance: Grammaires de l’humain. L'Harmattan. pp. 105-121.
    Is a conception of human nature still possible or even desirable in light of the “postmetaphysical sensibilities” of our time? Furthermore, can philosophy make any contribution towards the articulation of a tenable conception of human nature given this current intellectual climate? I will argue in this paper that affirmative answers can be given to both of these questions. Section I rehearses briefly some of the difficulties and even dangers involved in working out any conception of human nature at all, let (...)
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  8.  74
    Human Interests: Reflections on Philosophical Anthropology.Nicholas RESCHER - 1990 - 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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  9.  40
    Philosophical Anthropology, Shame, and Disability: In Favor of an Interpersonal Theory of Shame.Matthew S. Rukgaber - 2016 - Res Philosophica 93 (4):743-765.
    This article argues against a leading cognitivist and moral interpretation of shame that is present in the philosophical literature. That standard view holds that shame is the felt-response to a loss of self-esteem, which is the result of negative self-assessment. I hold that shame is a heteronomous and primitive bodily affect that is perceptual rather than judgmental in nature. Shame results from the breakdown and thwarting of our desire for anonymous, unexceptional, and disattentive co-existence with others. I use the (...)
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  10. Pragmatism and Philosophical Anthropology Understanding Our Human Life in a Human World.Sami Pihlström - 1998
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  11.  5
    Citizen Subject: Foundations for Philosophical Anthropology.Étienne Balibar - 2020 - Fordham University Press.
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  12.  18
    Philosophical Anthropology in Śaiva Siddhānta: With Special Reference to Śivāgrayogin.Jayandra Soni - 1989 - 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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  13.  21
    The Critical Value of György Márkus’s Philosophical Anthropology: Rereading Marxism and Anthropology: The Concept of ‘Human Essence’ in the Philosophy of Marx.Aaron Jaffe - 2015 - Thesis Eleven 126 (1):38-51.
    This article critically re-reads György Márkus’s seminal Marxism and Anthropology in light of its recent reissue with an introduction by Hans Joas and Axel Honneth. Joas and Honneth problematically identify the normative source of Márkus’s position as an a-historical and extra-natural account of the human. In fact, when the human essence is thought as natural while also historical, developing new powers and needs through changing strategies of socially organized work, Marx’s materialist conception of history can be used to generate (...)
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  14.  18
    Philosophical Anthropology: Historical Perspectives.R. Martinelli - 2010 - Etica E Politica.
  15. Freedom, Dialectic and Philosophical Anthropology.Craig Reeves - 2013 - Journal of Critical Realism 12 (1):13-44.
    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 into (...)
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  16.  38
    Christian Philosophical Anthropology. A Reformation Perspective.Gerrit Glas - 2010 - Philosophia Reformata 75 (2):141.
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  17.  43
    Philosophical Anthropology: What, Why and How.Richard Schacht - 1990 - Philosophy and Phenomenological Research 50:155-176.
  18.  13
    A Philosophical Anthropology of the Cross: The Cruciform Self.Brian Gregor - 2013 - Indiana University Press.
    Brian Gregor draws together a hermeneutics of the self—through Heidegger, Gadamer, Ricoeur, and Taylor—and a theology of the cross—through Luther, Kierkegaard, Bonhoeffer, and Jüngel.
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  19.  15
    Philosophical Anthropology and Practical Politics.F. S. C. NORTHROP - 1960 - New York: Macmillan.
  20.  1
    Mythic-Symbolic Language and Philosophical Anthropology: A Constructive Interpretation of the Thought of Paul Ricœur.David M. Rasmussen - 1971 - The Hague: Martinus Nijhoff.
    This book will attempt to achieve a constructive and positive correla tion between mythic-symbolic language and philosophical anthropolo gy. It is intended as a reflection on the philosophical accomplishment of Paul Ricoeur. The term mythic-symbolic language in this context means the language of the multivalent symbol given in the myth with its psychological and poetic counterparts. The term symbol is not con ceived as an abstract sign as it is used in symbolic logic, but rather as a concrete (...)
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  21.  48
    From Philosophical Anthropology to the Politics of Recognition.Charles Taylor - 1998 - Thesis Eleven 32 (1):103-12.
  22. Man: An Essay in Philosophical Anthropology.Tirthanath Bandyopadhyay - 1988 - Papyrus.
  23.  32
    Is Philosophical Anthropology Possible.H. P. Rickman - 1985 - Metaphilosophy 16 (1):29-46.
    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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  24. Hans Blumenberg's Philosophical Anthropology: After Heidegger and Cassirer.Vida Pavesich - 2008 - Journal of the History of Philosophy 46 (3):pp. 421-448.
    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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  25.  17
    From Philosophical Anthropology to the Politics of Recognition: An Interview with Charles Taylor.Philippe de Laura - 1998 - Thesis Eleven 52 (1):103-12.
  26.  17
    Is Philosophic Anthropology Possible?H. P. Rickman - 1985 - Metaphilosophy 16 (1):29–46.
    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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  27.  42
    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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  28. A Philosophical–Anthropological Perspective on Technology.Arnold Gehlen - 2003 - In Robert C. Scharff & Val Dusek (eds.), Philosophy of Technology: The Technological Condition: An Anthology. Blackwell. pp. 213--220.
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  29. In Search of a Philosophical Anthropology: A Compilation of Essays by Antoine Vergote.Antoon Vergote - 1996 - Brill | Rodopi.
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  30.  12
    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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  31.  13
    All That We Are: Philosophical Anthropology and Ecophilosophy.Keith R. Peterson - 2010 - Cosmos and History 6 (1):91-113.
    Ecophilosophers have long argued that addressing the environmental crisis not only demands reassessing the ethical aspects of human and nature relations, but also prevailing theories of human nature. Philosophical anthropology has historically taken this as its calling, and its resources may be profitably utilized in the context of ecophilosophy. Distinguishing between conservative and emancipatory naturalism leads to a critical discussion of the Cartesian culture/nature dualism. Marjorie Grene is discussed as a resource in the tradition of philosophical (...) which enables us to avoid dualistic thinking and espouse an emancipatory naturalism by resisting reductionism and acknowledging the diffuse dependence of human being on natural processes. In order to fully explicate the conditions of human dependence upon nature it becomes necessary to define an appropriate approach to ontology. This critical ontology facilitates a stratified understanding of the place of humans in nature without lapsing into reductivism or post-Kantian constructivism. It provides a sounder basis than either alternative for motivating a many- sided ecophilosophical perspective on human being. (shrink)
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  32.  49
    On the Concept of Philosophical Anthropology.Sami Pihlström - 2003 - Journal of Philosophical Research 28:259-286.
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  33.  29
    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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  34.  14
    Philosophical Anthropology, Anthropologic of Philosophy and After.Predrag Krstic - 2007 - 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". U prvom delu ovog clanka je rec o pretpostavkama, strukturi i dometima (...)
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  35.  29
    The Philosophical–Anthropological Foundations of Bennett and Hacker’s Critique of Neuroscience.Jasper van 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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  36.  51
    Imaginative Horizons: An Essay in Literary-Philosophical Anthropology.Vincent Crapanzano - 2004 - University of Chicago Press.
    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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  37.  27
    Human Evolution: A Philosophical Anthropology.Mary Maxwell - 1984 - Columbia University Press.
    ... 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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  38.  22
    Animality, Sociality, and Historicity in Helmuth Plessner’s Philosophical Anthropology.Phillip Honenberger - 2015 - International Journal of Philosophical Studies 23 (5):707-729.
    Axel Honneth and Hans Joas claim that Helmuth Plessner’s philosophical anthropology is problematically ‘solipsistic’ insofar as it fails to appreciate the ways in which human persons or selves are brought into being and given their characteristic powers of reflection and action by social processes. Here I review the main argument of Plessner’s Die Stufen des Organischen und der Mensch: Einleitung in die philosophische Anthropologie with this criticism in mind, giving special attention to Plessner’s accounts of organic being, personhood, (...)
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  39. Philosophical Anthropology.J. F. Donceel - 1967 - New York: Sheed & Ward.
    First and 2d ed. published under title: Philosophical psychology. Includes bibliographies.
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  40.  52
    Hume’s Nonreductionist Philosophical Anthropology.Herman De Dijn - 2003 - Review of Metaphysics 56 (3):587-603.
    Hume's *A Treatise of Human Nature* constitutes a philosophical anthropology quite different from a philosophy of (self-)consciousness or of the subject. According to Hume, the Self or Subject is itself a product of human nature, that is, of the workings of a structured set of principles which explains all typically human phenomena. On the same basis, Hume discusses all "moral" subjects, such as science, morality and politics (including economics), art and religion as well as the different reflections about (...)
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  41.  19
    Philosophical Anthropology in Context of Globalization and Sustainable Development.Halil Barlybaev - 2008 - Proceedings of the Xxii World Congress of Philosophy 20:219-227.
    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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  42.  85
    From Nature to Culture? Diogenes and Philosophical Anthropology.Christian Lotz - 2005 - Human Studies 28 (1):41-56.
    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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  43.  96
    Philosophical Anthropology.P. S. Gurevich - 2000 - Russian Studies in Philosophy 39 (3):19-34.
    The concept of philosophical anthropology is polysemous. These words carry the most diverse and sometimes mutually incompatible nuances of metaphysical thought. It is difficult to judge what criterion would enable us to draw the necessary demarcations. For example, the early writings of the French moralists, in which they discussed human nature, are considered to belong to philosophical anthropology. However, few would classify Arthur Schopenhauer's Aphorisms of Everyday Wisdom [Aphorismen zur Lebensweisheit] as metaphysical literature, although they contain (...)
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  44.  23
    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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  45.  5
    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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  46.  61
    Exploring the Core Identity of Philosophical Anthropology Through the Works of Max Scheler, Helmuth Plessner, and Arnold Gehlen.Joachim Fischer - 2009 - Iris. European Journal of Philosophy and Public Debate 1 (1):153-170.
    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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  47. Ancient Wisdom and the Modern Temper. On the Role of Greek Philosophy and the Jewish Tradition in Hans Jonas’s Philosophical Anthropology.Fabio Fossa - 2017 - Philosophical Readings 9 (1):55-60.
    The question on the essence of man and his relationship to nature is certainly one of the most important themes in the philosophy of Hans Jonas. One of the ways by which Jonas approaches the issue consists in a comparison between the contemporary interpretation of man and forms of wisdom such as those conveyed by ancient Greek philosophy and the Jewish tradition. The reconstruction and discussion of these frameworks play a fundamental role in Jonas’s critique of the modern mind. In (...)
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  48. In the European Shadow: Further Essays in a Philosophical Anthropology.Rabindra Ray - 2010 - Yash Publications.
  49.  29
    Philosophical Anthropology From the End of World War I to the 1940s and in a Current Perspective.Karl-Siegbert Rehberg - 2009 - Iris. European Journal of Philosophy and Public Debate 1 (1):131-152.
    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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  50. Philosophical Anthropology: Man: An Impossible Project?Battista Mondin - 1985 - Published for Pontificia Universitas Urbaniana by Theological Publications in India, Rome.
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