Thematische Bibliographien / Anthropology Philosophy

Auswahl der wissenschaftlichen Literatur zum Thema „Anthropology Philosophy“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 4. März 2023

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Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte

Zeitschriftenartikel zum Thema "Anthropology Philosophy":

1

Mansoor, Jameel Mohsin. „Symbolic semantics in philosophy and anthropology“. International Journal of Psychosocial Rehabilitation 24, Nr. 04 (28.02.2020): 2607–14. http://dx.doi.org/10.37200/ijpr/v24i4/pr201367.

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2

Krstic, Predrag. „Philosophical anthropology, anthropologic of philosophy and after“. Filozofija i drustvo 18, Nr. 1 (2007): 9–48. http://dx.doi.org/10.2298/fid0732009k.

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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".
3

Castoriadis, Cornelius. „Anthropology, Philosophy, Politics“. Thesis Eleven 49, Nr. 1 (Mai 1997): 99–116. http://dx.doi.org/10.1177/0725513697049000008.

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4

Dennett, Daniel C. „Philosophy or Auto-Anthropology?“ Epistemology & Philosophy of Science 56, Nr. 2 (2019): 26–28. http://dx.doi.org/10.5840/eps201956224.

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Timothy Williamson is mainly right, I think. He defends armchair philosophy as a variety of armchair science, like mathematics, or computer modeling in evolutionary theory, economics, statistics, and I agree that this is precisely what philosophy is, at its best: working out the assumptions and implications of any serious body of thought, helping everyone formulate the best questions to ask, and then leaving the empirical work to the other sciences. Philosophy – at its best – is to other inquiries roughly as theoretical physics is to experimental physics. You can do it in the armchair, but you need to know a lot about the phenomena with which the inquiry deals.
5

Davis, Paula Jean. „Anthropology and African Philosophy“. CLR James Journal 7, Nr. 1 (1999): 151–63. http://dx.doi.org/10.5840/clrjames1999/20007111.

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6

Ruiz, Beatriz, Daniel Arapu und Juliet Vale. „Anthropology: Science and Philosophy“. Diogenes 47, Nr. 188 (Dezember 1999): 73–84. http://dx.doi.org/10.1177/039219219904718808.

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7

Ouweneel, Willem J. „Supratemporality in the Transcendental Anthropology of Herman Dooyeweerd“. Philosophia Reformata 58, Nr. 2 (17.12.1993): 210–20. http://dx.doi.org/10.1163/22116117-90000066.

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At the time when Scheler, Plessner, and Gehlen are credited with having founded anthropology as a separate branch of philosophy, Herman Dooyeweerd deserves the merit of having created a total view (Gesamtanschauung) of the human person on the basis not of a humanistic but a Christian cosmology.2 He was deeply conscious of the fact that philosophy as such is not capable of fathoming the essence of humankind. Philosophy, in his opinion, is bound to the temporal horizon, while the human ego transcends this horizon. The philosopher acquires a view of this ego only in its relation to God. Since this relation is religious in nature, the knowledge of self is also religious in nature. This true self-knowledge is effected by the revelation of God’s Word in the heart, the religious centre of human existence, through the power of the Holy Spirit. Dooyeweerd’s anthropology is therefore a transcendental anthropology, founded as it is on this transcendental critique of theoretical thought. In this transcendental critique the point of synthesis of theoretical thought is not found in some transcendental logical ego, in the sense of Immanuel Kant, but in the transcendent-religious ego of the human person.
8

Descombes, Vincent. „Philosophy and anthropology after structuralism“. Paragraph 14, Nr. 3 (November 1991): 217–39. http://dx.doi.org/10.3366/para.1991.0016.

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9

Kirilenko, Vladimir G. „S.S. Horuzhiy’s Oeuvre in Modern Philosophy and the Synergic Discourse of Selfhood“. Almanac “Essays on Conservatism” 64 (30.06.2021): 507–11. http://dx.doi.org/10.24030/24092517-2021-0-2-507-511.

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The article analyzes the main ideas of the philosopher S. Khoruzhiy, that contribute to the development of contemporary philosophy. The author analyzes the principle of anthropological opening, the role of spiritual practices in the philosophical system of S. Khorushiy. He also considers the concepts of transformative anthropology, the discourse of synergy, virtuality and technological development worked out by the philosopher. To show how the philosopher’s ideas can work, the author attempts to interpret the synergistic discourse of the selfhood with regard to the key provisions of synergic anthropology.
10

Popov, V. Y., und Е. V. Popova. „Analytical Anthropology of Peter Hacker“. Anthropological Measurements of Philosophical Research, Nr. 20 (28.12.2021): 142–49. http://dx.doi.org/10.15802/ampr.v0i20.249601.

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Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional (passionate) and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness.
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Zeitschriftenartikel Dissertationen Bücher

Dissertationen zum Thema "Anthropology Philosophy":

1

Parel, Kamala. „The theological anthropology of Clement of Alexandria“. Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/271943.

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Barnns, Christopher Anne. „Feminist (re)visions of anthropology“. Thesis, The University of Arizona, 1994. http://hdl.handle.net/10150/291941.

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This thesis characterizes feminist anthropology's past, present and future. The early years of feminist anthropology were committed to explication of the relationship between gender and power. Currently feminists are engaging in new post-modern ideas. Post-modern concerns with epistemology and knowledge/truth production resound with feminist observations, but post-modern concepts of power, resistance and deconstruction present problems for feminists. For post-modern anthropologists, traditional ethnography has been replaced by experimental texts. Feminist anthropologists created the textual innovation of "voices." Feminist anthropological texts are now focusing on how women handle the complex and diverse power structures that oppress them, incorporating a focus on media and discourse. Recent feminist anthropology combines textual experimentation with a focus on resistance at its various levels. Future feminist anthropologists will return to the discussion of gender and power begun in the 70s retaining the post-modern textual experimentation and interest in resistance and power.
3

Allen, Rika. „The anthropology of art and the art of anthropology : a complex relationship“. Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/2304.

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Thesis (MPhil (Sociology and Social Anthropology))--University of Stellenbosch, 2008.
It has been said that anthropology operates in “liminal spaces” which can be defined as “spaces between disciplines”. This study will explore the space where the fields of art and anthropology meet in order to discover the epistemological and representational challenges that arise from this encounter. The common ground on which art and anthropology engage can be defined in terms of their observational and knowledge producing practices. Both art and anthropology rely on observational skills and varying forms of visual literacy to collect and represent data. Anthropologists represent their data mostly in written form by means of ethnographic accounts, and artists represent their findings by means of imaginative artistic mediums such as painting, sculpture, filmmaking and music. Following the so-called ‘ethnographic turn’, contemporary artists have adopted an ‘anthropological’ gaze, including methodologies, such as fieldwork, in their appropriation of other cultures. Anthropologists, on the other hand, in the wake of the ‘writing culture’ critique of the 1980s, are starting to explore new forms of visual research and representational practices that go beyond written texts.
4

Power, David John. „The Christian anthropology of Augustine Baker's 'Holy wisdom'“. Thesis, King's College London (University of London), 1991. https://kclpure.kcl.ac.uk/portal/en/theses/the-christian-anthropology-of-augustine-bakers-holy-wisdom(05feca5c-3449-4ae3-82d4-750a7afed593).html.

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5

Buchanan, Brett Charles. „Who is Nietzsche's philosophy, psychological remainders of post-Kantian anthropology“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0001/MQ42131.pdf.

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6

MIRANDA, CASSIA CARDOSO DE. „ANALITYC PHILOSOPHY AND ANTHROPOLOGY: A DISCUSSION ON LINGUISTICAL ALTERITY AND COMMENSURABILITY“. PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2008. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=13204@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A proposta inicial de análise da linguagem afirmada pela filosofia analítica partia do pressuposto da existência de uma linguagem logicamente perfeita, que espelharia a forma lógica dos fatos. Essa linguagem ideal revelaria de maneira clara e correta a estrutura essencial do mundo, evitando as armadilhas da linguagem cotidiana. A filosofia desenvolvida na segunda fase da obra de Wittgenstein fragmenta essa noção de linguagem unitária em uma multiplicidade de jogos de linguagem, firmados sobre formas de vida particulares. A gramática, ou o conjunto de regras que regem uma linguagem, torna-se autônoma, posto que não leva em consideração uma pretensa essência ou forma da realidade, mas adquire seu sentido no uso das expressões que regula. Essa autonomia da gramática abre espaço para a existência de diferentes sistemas dotados de sentido e, portanto, nos permite falar de uma alteridade de formas de representação. A presente dissertação pretende apontar tal abertura provocada por Wittgenstein, em parte prefigurada na sua crítica à obra do antropólogo J. G. Frazer, bem como apresentar algumas discussões que ela suscitou dentro e fora da filosofia analítica. Por fim, o objetivo é esboçar um método de análise conceitual, derivado do encontro entre antropologia e filosofia, como uma alternativa de abordagem para a corrente analítica.
The original proposition of language analysis set forth by analytical philosophy stemmed from the assumption of the existence of a logically perfect language, which would mirror the logical form of the facts. This ideal language would clearly and correctly reveal the logical structure of the world, avoiding the 'traps' of daily language. The philosophy developed on the second phase of Wittgenstein's work breaks apart this notion of a unitary language in a multiplicity of language games, based upon particular forms of life. Grammar, or the set of rules that govern a language, becomes autonomous, since it does not account for an assumed essence or form of reality, but acquires its meaning in the use of the expressions it regulates. This autonomy of grammar makes room for the existence of different systems endowed with meaning and, therefore, allows us to speak of an otherness of forms of representation. This dissertation intends to point out this 'opening' introduced by Wittgenstein, which was partly foreshadowed on his critique of the works of the anthropologist J. G. Frazer. It also presents some discussions that it raised inside and outside of analytical philosophy. Finally, the objective is to sketch a method of conceptual analysis, derived from the encounter between anthropology and philosophy, as an alternative approach to the analytical train.
7

Ayres, Lewis. „The beautiful and the absent : anthropology and ontology in Augustine's 'De trinitate'“. Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260108.

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Morgan, Hamish. „Anthropology, philosophy and a little Aboriginal community on the edge of the desert“. Electronic version, 2008. http://hdl.handle.net/2100/952.

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This thesis explores a rethinking of community, one without identity. This thinking became possible and necessary because I lived in a little Aboriginal community in south central Western Australia, called Ululla. The Jackman family have made Ululla a home (a home among others, this changes over time), not as a kind of ideal place that would stabilise and centre an identity, but as a place one leaves and returns to, where family gathers and stays for awhile – a number of years or a few months – depending on other forces going on in the region and with kin. What I gained a sense of, was that the claim of another – their work – forces one’s sense of responsibility outward, towards other gatherings across time and space; an extension that does not rest, stay put, but that moves. Extensive relatedness puts a community in motion, forces a thought of community without notions of bounded identity. A community at ‘loose ends’ perhaps, where differences, discontinuities and multiplicity do not become One (Miami Theory Collective 1991). Anthropologists have noted that what Aboriginal people emphasise is regional relatedness and extensive social ties rather than exclusive or restricted groupings (Myers 1986). There is no centring as such, rather relations are pivotal, turning one towards another without rest. As a result, and drawing broadly from Jean-Luc Nancy’s work on community, I think of community as movement and imperative – an outward extension – rather than a retreat or consolidation – an inward concentration. Here, community is not to be controlled or managed or unified (centred, bound-as-one ) but something to go with, to feel happening as an imperative or inclination; a kind of event where one gets ready to respond to the call of others from elsewhere. Following Nancy, I think of community as something that is happening – an event, a call, an inclination – rather than an object of description (Nancy 1990). My thesis draws upon a critique of anthropology and a use of Nancy’s philosophy (Levinas and Lyotard are also important at times) to say something about Ululla. The problem with anthropology, as I argue here, is that it works to secure the identity of a people through uncovering an underlying unity that is supposed to order and sustain the group (Norris 2000); the anthropologist works to centre an identity in order to speak of the group itself. I imagine a different possibility here, one that would reflect Aboriginal social practices of community. The thesis is structured in a non-linear way and is organised around ‘gatherings’ ‘breakaways’ ‘articulations’ and ‘spacings/rhythms’. This organisation means that the form and shape of the community, it’s rhythm if you like, is reflected in the structure of writing itself. Events happen, one is taken away, breakaways and gatherings take place across space.
9

Milne, Joseph Richard. „Sacred anthropology : a study of nodual conceptions of man in Hinduism and Christianity“. Thesis, University of Kent, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300947.

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10

Hemati, Christi Lyn Evans C. Stephen. „The concept of eternity in Kierkegaard's philosophical anthropology“. Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5342.

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Bücher zum Thema "Anthropology Philosophy":

1

Rita, Astuti, Parry Jonathan P und Stafford Charles, Hrsg. Questions of anthropology. Oxford, UK: Berg, 2007.

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Ember, Carol R. Discovering anthropology: Researchers at work : anthropology. Upper Saddle River, NJ: Pearson/Prentice Hall, 2007.

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Barrett, Stanley R. Anthropology: A student's guide to theory and method. 2. Aufl. Toronto: University of Toronto Press, 2009.

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A, Erickson Paul. Readings for A history of anthropological theory. 3. Aufl. Toronto: University of Toronto Press, 2010.

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5

Peirano, Mariza G. S. The anthropology of anthropology: The Brazilian case. Brasília, DF: Universidade de Brasília, Instituto de Ciências Humanas, Departamento de Antropologia, 1991.

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1946-, Cerroni-Long E. L., Hrsg. Insider anthropology. Arlington, VA: National Association for the Practice of Anthropology, 1995.

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Smadar, Lavie, Narayan Kirin und Rosaldo Renato, Hrsg. Creativity/anthropology. Ithaca: Cornell University Press, 1993.

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A, Erickson Paul, Murphy Liam Donat und Erickson Paul A, Hrsg. Readings for a history of anthropological theory. Peterborough, Ont: Broadview Press, 2001.

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A, Erickson Paul, und Liam D. Murphy. Readings for A history of anthropological theory. North York, Ontario, Canada: University of Toronto Press, 2013.

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A, Erickson Paul. A history of anthropological theory. 2. Aufl. [Peterborough, Ont: Broadview Press, 2003.

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Buchteile zum Thema "Anthropology Philosophy":

1

Niekerk, Carl. „Romantic Philosophy as Anthropology“. In Palgrave Handbooks in German Idealism, 511–33. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53567-4_22.

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Grenfell, Michael. „Philosophy, Anthropology and Sociology“. In Bourdieu's Metanoia, 39–56. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003258490-4.

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Pirie, Fernanda. „Anthropology of Law“. In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–8. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-007-6730-0_110-2.

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Appiah, Kwame Anthony. „Moral Philosophy“. In A Companion to Moral Anthropology, 559–77. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118290620.ch31.

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Bibeau, Gilles. „African Anthropology“. In Encyclopedia of African Religions and Philosophy, 11–13. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_8.

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Gebauer, Gunter. „The Turn to Anthropology“. In Wittgenstein's Anthropological Philosophy, 75–107. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-56151-6_4.

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Coeckelbergh, Mark. „Anthropology of Vulnerability“. In Philosophy of Engineering and Technology, 37–62. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6025-7_3.

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Jarvie, I. C. „Anthropology as Science and the Anthropology of Science and of Anthropology“. In Boston Studies in the Philosophy of Science, 162–82. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-5424-3_11.

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Gare, Arran. „Philosophical Anthropology and Business Ethics“. In Handbooks in Philosophy, 1–19. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-48352-8_6-1.

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Gare, Arran. „Philosophical Anthropology and Business Ethics“. In Handbooks in Philosophy, 693–711. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-76606-1_6.

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Konferenzberichte zum Thema "Anthropology Philosophy":

1

Dorofeev, D. Yu. „MODERN PHILOSOPHY AND PHILOSOPHICAL ANTHROPOLOGY AS ANTHROPOLOGY OF COMMUNICATIONS“. In Толерантность и ее границы. Общество с ограниченной ответственностью «Книжный дом», 2020. http://dx.doi.org/10.25807/pbh.978.5.94777.432.0.109.120.

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Furtado de Magalhães Gomes, Marcella, und Roberto Vasconcelos Novaes. „Nicomachean Ethics and the theory of Justice as the centerpiece of thearistotelian anthropology“. In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws96_01.

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Balan, Corneliu Dragos. „VALENCES OF FREEDOM IN PHILOSOPHY AND CHRISTIAN THEOLOGY“. In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.117.

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Лоскутов, Ю. В. „On the dependence of the philosophy of history on philosophical anthropology“. In НАУКА РОССИИ: ЦЕЛИ И ЗАДАЧИ. НИЦ «Л-Журнал», 2018. http://dx.doi.org/10.18411/sr-10-04-2018-01.

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Vasile, Adrian. „THE CHRISTIAN APOLOGIST ATTITUDE TOWARDS PHILOSOPHY OF THEIR TIME“. In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.109.

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Tosel, Natascia. „THE POLITICAL PHILOSOPHY AS UTOPIA IN DELEUZE AND GUATTARI“. In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.112.

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Sahiti, Faik. „FORTIFICATIONS IN UPPER MORAVA“. In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.045.

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Hajzeri, Pajazit. „GENERAL COVERAGE OF THE OLDEST MONUMENTS IN MITROVICA“. In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.046.

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Molnar, Zsolt. „HABITAT MODELS AND SOCIAL-SYSTEMS IN MIDDLE BRONZE AGE CARPATHIAN BASIN. THEORETICAL ISSUES AND ARCHAEOLOGICAL FACTS.“ In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.047.

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Khramchenkova, Rezida. „INTERDISCIPLINARY RESEARCH OF SPHERICAL CONES FROM VOLGA BULGARIA“. In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.048.

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