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Journal articles on the topic 'Metaphysical anthropology'

Author: Grafiati

Published: 14 December 2024

Last updated: 25 July 2025

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1

Malivskyi, A. M. "METAPHYSICAL REVOLUTION OF DESCARTES AND TRANSFORMATION OF THE ANTHROPOLOGICAL PROJECT." Anthropological Measurements of Philosophical Research, no. 7 (May 29, 2015): 130–39. https://doi.org/10.15802/ampr2015/43692.

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<strong>The purpose</strong> is to reveal and comprehend forms of influence metaphysical' revolution for a way of interpretation of the anthropological project by Descartes on the basis of investigations of modern dekartes's researchers, that is the recognition of a fundamental role of metaphysics. <strong>Methodology.</strong> As methodological base modern investigations of dekartes's researchers accenting a fundamental role of metaphysics and expediency of unbiassed judgment of heritage of the great thinker are used. <strong>The scientific

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2

Misztal, Dawid. "The anthropological consequences of the evolution of empiricism." Hybris 19, no. 4 (2012): 75–92. http://dx.doi.org/10.18778/1689-4286.19.04.

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The text examines methodological consequences of anti-metaphysical turn of British empiricism in the field of anthropology. I argue that this shift reinforces anthropology in its descriptive and interdisciplinary form, because destruction of metaphysically grounded subjectivity carried out in the course of evolution of empiricism provides epistemological legitimization of the idea of anthropological research as morally neutral and religiously indifferent procedure. In the final part of the article the difficulties caused by application of this new methodology are emphasized.

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Malivskyi, A. M. "PHILOSOPHICAL DOCTRINE OF KANT AS FINDING AUTHENTICAL FORMS OF ANTROPOLOGICAL METAPHYSICAL." Anthropological Measurements of Philosophical Research, no. 2 (December 25, 2012): 68–75. https://doi.org/10.15802/ampr2012/7846.

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Contemporary culture needs metaphysical understanding of human nature based on the philosophical heritage of Kant. According to this assertion the author gives heed to explication of Kant's famous anthropological intention of his "critiques". The author focuses attention on the ambivalent attitude of the philosopher on the issue of authenticity of metaphysical anthropology.

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4

Shevtsov, Sergii. "Transcendental anthropology and poetry (metaphysical parallels)." Sententiae 6, no. 2 (2002): 41–51. http://dx.doi.org/10.31649/sent06.02.041.

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In this article, the author analyses and compares the views of Kant, Heidegger, Husserl, Brodsky and Bakhtin, and examines the problem of time, space, and contemplation. Another subject of consideration is the finitude of being, which combines the three previous aspects.

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5

Maundrell, Richard. "From Rupert Lodge to Sweat Lodge." Dialogue 34, no. 4 (1995): 747–53. http://dx.doi.org/10.1017/s0012217300011094.

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This book is presented as “a study in ethno-metaphysics,” an exploration of the worldview of Canada's Native peoples. In offering this as a work of philosophy rather than of cultural anthropology or Native spirituality, authors Rabb and McPherson take as their point of departure anthropologist A. I. Hallowell's claim that a cultural worldview is a “cognitive orientation” from which a set of metaphysical claims might be deduced—even if it is not consciously recognized as such by those who live within it (p. 3). In other words, the guiding premise of this work is that something recognizable and

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6

Friauf, V. A. "Logos and Tao: from Metaphysics to Anthropology." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 12, no. 4 (2012): 45–49. http://dx.doi.org/10.18500/1819-7671-2012-12-4-45-49.

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The article compares the primary names in Logos tradition and numeric matrix of antitradition. Tao as a metaphysical and also anthropological metaphor, according to the author's opinion, belongs to primary names’ ladder. How does logocentric «Russian idea» relate to the Chinese tradition of Tao? Hermeneutic clarification of metaphysical and anthropological content of these traditions is the maintenance of the article.

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Faritov, Vyacheslav T. "The will to power in ethnogenesis: Nietzschean motives of Eurasian anthropology." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 24, no. 2 (2024): 180–85. http://dx.doi.org/10.18500/1819-7671-2024-24-2-180-185.

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Introduction.The article carries out a philosophical reconstruction of Eurasian anthropology based on the analysis of the theory of ethnogenesis by L. N. Gumilyov. In the conceptual developments of the classicist of Eurasianism, the motives of Nietzschean anthropology are explicated, which makes it possible to fit the Eurasian concept of man into the context of post-metaphysical philosophy. Theoretical analysis. The application of methodological principles and guidelines of philosophical comparative analysis allows us to reveal parallels between the basic concepts of the theory of ethnogenesis

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8

Kristeva, Silviya. "Virtualistic Transcendentalism as a Concept of Systematic Critical Metaphysics. The Pentalogy of Valentin Kanawrow." Filosofiya-Philosophy 33, no. 2 (2024): 213–23. http://dx.doi.org/10.53656/phil2024-02-08.

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Valentin Kanawrow develops his system of critical metaphysics across five systematically linked monographs. The core of this pentalogy is the original concept of virtualistic transcendentalism. Kanawrow creates a new metaphysical system as a continuation and reorganization of Kant’s transcendental philosophy. The virtual is the domain of the pure a priori form of thought, which, however, must reach and realize experience in its regions. This transition from a priori to a posteriori is mediated by transcendental schematism – an entirely new theory developed by Valentin Kanawrow. In its descent

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9

JANI, ANNA. "SPIRITUAL ACTS IN ANTHROPOLOGY. EDITH STEIN’S PHENOMENOLOGICAL PERSPECTIVE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 425–40. http://dx.doi.org/10.21638/2226-5260-2021-10-2-425-440.

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The aim of the present contribution is to prove that spiritual acts not only play a significant role in the phenomenological description of the person and in individual and social experiences, but likewise they play a decisive role in the methodological constitution of phenomenology and have a core function in the theoretical structuring of the phenomenological description of the person, regarding, for example, metaphysical and anthropological characteristics. Firstly, in the paper, the implications for anthropology that arise from Edith Stein’s phenomenology are examined. In the second part—f

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10

Tyson, David. "Should “The Metaphysics of Man” Be a Sixth Branch of Objectivist Philosophy?" Journal of Ayn Rand Studies 22, no. 1 (2022): 136–64. http://dx.doi.org/10.5325/jaynrandstud.22.1.0136.

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ABSTRACT The author proposes to convert Ayn Rand’s theory of man into a sixth branch of her Objectivist philosophy called the metaphysics of man (more widely referred to by names such as philosophical anthropology). This branch would be distinct from both the metaphysics of reality (more generally called ontology) and epistemology. Along with consolidating all the axioms about the fundamental nature of man (and thus eliminating the various bridge theories, including the bridge theory of man, the anteroom to epistemology, and metaphysical value-judgments about man), this new framework will simp

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11

Grenberg, Jeanine. "Anthropology From a Metaphysical Point of View." Journal of the History of Philosophy 37, no. 1 (1999): 91–115. http://dx.doi.org/10.1353/hph.2008.0961.

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12

Cohen, Alix A. "Kant's Concept of Freedom and the Human Sciences." Canadian Journal of Philosophy 39, no. 1 (2009): 113–35. http://dx.doi.org/10.1353/cjp.0.0035.

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The aim of this paper is to determine whether Kant's account of freedom fits with his theory of the human sciences. Several Kant scholars have recently acknowledged a tension between Kant's metaphysics and his works on anthropology in particular. Jacobs and Kain write that ‘Kant made his intentions quite clear: he proposed a pragmatic empirical anthropology. The problem is, as commentators have noted, that it is not at all clear how these declared intentions fit with some central claims of his critical philosophy.’ Wood acknowledges the unexpected nature of Kant's anthropological endeavours: ‘

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13

Govaerts, Brecht. "The Animacy of Stone." Process Studies 50, no. 1 (2021): 7–27. http://dx.doi.org/10.5840/process20215012.

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This article undertakes a critical analysis of the adoption of process metaphysics in the field of archaeology and anthropology for the explanation of animism. The field of "new animism" has adopted process metaphysics in order to counter the nineteenth-century definition of animism as epistemological projection toward animism as ontological condition. This shift from epistemology to ontology has the danger of equating animism with process metaphysics as such. By examining the category ofpropositional judgment within Whitehead's metaphysics, I argue that the condition of animism emerges throug

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Govaerts, Brecht. "The Animacy of Stone: A Whiteheadian Perspective." Process Studies 50, no. 1 (2021): 7–27. http://dx.doi.org/10.5406/processstudies.50.1.0007.

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Abstract This article undertakes a critical analysis of the adoption of process metaphysics in the field of archaeology and anthropology for the explanation of animism. The field of “new animism” has adopted process metaphysics in order to counter the nineteenth-century definition of animism as epistemological projection toward animism as ontological condition. This shift from epistemology to ontology has the danger of equating animism with process metaphysics as such. By examining the category of propositional judgment within Whitehead’s metaphysics, I argue that the condition of animism emer

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15

Le Breton, David. "From Theodicy to Anthropodicy: The Banalities of Evil." Religions 16, no. 7 (2025): 805. https://doi.org/10.3390/rel16070805.

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This article defends the idea that evil is a notion dependent on social and cultural judgment, and that in our societies, it implies the idea of free will. There is no metaphysics of evil, but rather an anthropology, a myriad of specifically human incidences linked to situations, to good or evil intentions, to specific relationships such as wars, torture, violence, rape, cruelty, abuse, and so on. Their consequences involve suffering and death, sometimes deliberately. The anthropological question of evil differs from a metaphysical conception of human nature.

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16

D. De Haan, Daniel. "HEURISTIC FOR THOMIST PHILOSOPHICAL ANTHROPOLOGY." Journal of Teleological Science 4 (December 9, 2024): 25–82. https://doi.org/10.59079/jts.v4i.234.

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In this study, I outline a heuristic for Thomist philosophical anthropology. In the first part, I introduce the major heuristics employed by Aquinas to establish the objects, operations, powers, and nature of his anthropology. I then identity major lacunae in his anthropology. In the second part, I show how an integrated approach to commonsense, experiential, experimental, and metaphysical psychologies can fill these lacunae and contribute to the enquiries of a contemporary Thomist philosophical anthropology.

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Salewa, Wandrio. "Kematian Seutuhnya Dalam Pengakuan Gereja Toraja Menurut Pandangan Antropologi Metafisik." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (2020): 63–81. http://dx.doi.org/10.34307/sophia.v1i2.15.

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Death is a reality that every human being must experience. In death all human power and effort during his life becomes terminated, meaningless and death stops everything. Even so, humans believe in themselves there is something that is not affected by death, namely the soul, so that only the body experiences death. Whether influenced by philosophical thinking or traditional views. The dead body and the immortal soul contain the notion of a soul containing divine elements. The description in this paper focus on understanding death as a whole using a metaphysical anthropology approach. With the

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18

De Haan, Daniel D. "A Heuristic for Thomist Philosophical Anthropology: Integrating Commonsense, Experiential, Experimental, and Metaphysical Psychologies." American Catholic Philosophical Quarterly 96, no. 2 (2022): 163–213. http://dx.doi.org/10.5840/acpq2022126248.

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In this study, I outline a heuristic for Thomist philosophical anthropology. In the first part, I introduce the major heuristics employed by Aquinas to establish the objects, operations, powers, and nature of his anthropology. I then identity major lacunae in his anthropology. In the second part, I show how an integrated approach to commonsense, experiential, experimental, and metaphysical psychologies can fill these lacunae and contribute to the enquiries of a contemporary Thomist philosophical anthropology.

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19

Salewa, Wandrio, and Daniel Fajar Panuntun. "Metaphysical Anthropology of Conversation with the Dead: Naruto's Conversation with Minato In Konoha's Pain Attack." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 6, no. 1 (2023): 67–75. https://doi.org/10.34307/b.v6i1.392.

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Abstract: Fear and depression are ready to take control of a person's life if he hesitates to accept death. Similarly, Naruto experiences this in the Naruto shippuden series. When he was an infant, Naruto lost both of his parents. Surprisingly, Naruto met his father, Minato Namikaze, in Konoha while battling agony. The out-of-control Naruto almost took out the nine-tailed bijuu (kyubi), but his father prevented it, and Naruto regained the will and fortitude to battle Pain. Mark 5:35â€“42 and Daniel 12:1-3 will be used to support the method of metaphysical anthropology that will be employed. Th

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20

Brennan, Robert. "Has a Frog Human a Soul? – Huxley, Tertullian, Physicalism and the Soul, Some Historical Antecedents." Scottish Journal of Theology 66, no. 4 (2013): 400–413. http://dx.doi.org/10.1017/s0036930613000215.

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AbstractMuch theology presupposes a metaphysical spirit or soul, the existence of which has been questioned in contemporary neurobiological research. Green, Murphy and others argue for alternatives to metaphysical description. If the neuroscience is correct and the soul, if it exists, is not metaphysical then many theological descriptions will need serious revision or possibly even abandonment. One such theological description, directly affected and long considered to be an essential part of Christianity, is God's personal self-communication to humans. This has traditionally been understood to

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21

Panasiak, Brian. "The Concept of Culture in the Lublin Metaphysical School and the Interpretation Thereof in the Thought of Karol Wojtyła." Language Culture Politics International Journal 1, no. 1/2023 (2023): 169–77. http://dx.doi.org/10.54515/lcp.2023.1.169-177.

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The concept of culture is not often discussed in the field of metaphysical anthropology. Nonetheless it is of particular importance to the thought of both the Lublin School of Metaphysics and the thought of Karol Wojtyła. This work aims to build a bridge between these two philosophical positions, and thus define the similarities between them and the influence of the former on the position of the latter, specifically with regards to their views concerning culture. Analysis is made of texts which directly reference certain positions regarding culture, with particular terms being analyzed and com

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22

Pylaev, Maxim. "Personalism in the theological anthropology of E. Brunner and in the sophiology of revd. Sergei Bulgakov." St. Tikhons' University Review 107 (June 30, 2023): 86–96. http://dx.doi.org/10.15382/sturi2023107.86-96.

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The article is devoted to a comparative analysis of the personalist interpretation of the Christian kerygma in the dialectical theology of Protestantism (by E. Brunner) and in the Orthodox sophiological theology of the late S. Bulgakov. The author is interested in the problem of coherence of different forms of philosophical discourse, primarily metaphysical and non-metaphysical, within the framework of explication of the essence of Christianity. To what extent is the metaphysics of Plato and St. Gregory Palamas in the doctrine of Sophia by Rev. Sergei Bulgakov can coexist with the communicativ

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23

Cooper, David E. "Visions of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 1–13. http://dx.doi.org/10.1017/s1358246109990026.

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Characterizations of philosophy abound. It is ‘the queen of the sciences’, a grand and sweeping metaphysical endeavour; or, less regally, it is a sort of deep anthropology or ‘descriptive metaphysics’, uncovering the general presuppositions or conceptual schemes that lurk beneath our words and thoughts. A different set of images portray philosophy as a type of therapy, or as a spiritual exercise, a way of life to be followed, or even as a special branch of poetry or politics. Then there is a group of characterizations that include philosophy as linguistic analysis, as phenomenological descript

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24

Alter, Joseph S. "Heaps of Health, Metaphysical Fitness." Current Anthropology 40, S1 (1999): S43—S66. http://dx.doi.org/10.1086/200060.

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Terezis, Christos, and Despoina Potari. "The Metaphysical Grounds of Anthropology and Morality in Neoplatonic Proclus." Philosophical Inquiry 35, no. 3 (2011): 8–22. http://dx.doi.org/10.5840/philinquiry2011353/42.

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Furnal, Joshua. "Being before God: Fabro’s Thomistic approach to Kierkegaard’s Theological Anthropology." Irish Theological Quarterly 89, no. 3 (2024): 259–79. http://dx.doi.org/10.1177/00211400241248842.

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In this article, I uncover a point of contact between Cornelio Fabro’s philosophical theology and Søren Kierkegaard’s theological anthropology. I survey how Fabro’s metaphysical account of the human person as a created ‘synthesis’ between the infinite and finite, also invites a soteriological account of the call of Christian discipleship. My wider argument is that Fabro unearthed a structural feature in Kierkegaard’s theological approach to free creation from nothing, human subjectivity, suffering, and freedom that mapped on to Fabro’s philosophical theology of participation. In doing so, Fabr

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Bedford, Elliott Louis, and Jason T. Eberl. "Actual Human Persons Are Sexed, Unified Beings." Ethics & Medics 42, no. 10 (2017): 1–3. http://dx.doi.org/10.5840/em2017421016.

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Recently, Edward Furton commented on an article that we published in Health Care Ethics USA concerning the philosophical and theological anthropology informing the discussion of appropriate care for individuals with gender dysphoria and intersex conditions. We appreciate the opportunity to clarify the points we made in that article, particularly the metaphysical mechanics underlying our contention that, as part of a unified human person, the human rational soul is sexed. We hope this more in-depth metaphysical explanation shows that Furton’s concern, while valid insofar as our position may hav

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Feller, V. V. "Wilhelm Von Humboldt in the History of Historicism." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 11, no. 4 (2011): 49–52. http://dx.doi.org/10.18500/1819-7671-2011-11-4-49-52.

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The comparative anthropology of Wilhelm Von Humboldt was an important element of the German Historicism formation. At the same time with Friedrih Schlegel, Humboldt substantiated the ontological basis of Historicism. He concretized the Fichte’s concept of development. His doctrine linked metaphysical researches of Early Romanticism and historical method of German historical school.

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Breul, Martin. "Human Consciousness and the ‘Anthropological Turn’: Theological Perspectives on Evolutionary Anthropology." Religions 16, no. 3 (2025): 346. https://doi.org/10.3390/rel16030346.

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Recent discussions between evolutionary and theological anthropology have intensified, particularly through the work of Michael Tomasello. As a key figure in evolutionary anthropology, Tomasello synthesizes extensive empirical research into an accessible ‘natural history’ of core human abilities. He posits that a unique human trait distinguishing us from our closest relatives is the capacity for “collective intentionality”, a concept he adapts from the philosophy of action. In this article, I show that Tomasello’s insights carry significant implications for philosophical and theological debate

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Pina-Cabral, João. "Minhoto counterpoints: On metaphysical pluralism and social emergence." HAU: Journal of Ethnographic Theory 11, no. 1 (2021): 191–201. http://dx.doi.org/10.1086/713631.

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Pastwa, Andrzej. "Responsible Procreation—Co-Responsibility of Spouses. From Adequate Anthropology to the Legal Anthropology of Matrimony." Philosophy and Canon Law, no. 6 (December 18, 2020): 37–55. http://dx.doi.org/10.31261/pacl.2020.06.03.

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This study successfully verifies the thesis that both eponymous anthropological criteria (responsible procreation and co-responsibility of spouses), referring to the nature of personae humanae, have an invaluable epistemological value in the matrimonial law. Opening a wider horizon of cognition and interpretation, they become indispensable in the accurate/reliable deciding of cases concerning the invalidity of marriage. The subsequent stages of the discourse proposed here, step by step from the general guidelines of adequate anthropology to the detailed assumptions of the legal anthropology of

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32

DeHart, Paul R. "Why Why Liberalism Failed Fails as an Account of the American Order." Catholic Social Science Review 24 (2019): 19–31. http://dx.doi.org/10.5840/cssr20192427.

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In Why Liberalism Failed, Patrick Deneen contends that the American founding is fundamentally Hobbesian and that the Constitution is the application of the Hobbesian revolution concerning liberty and anthropology. I contend that Deneen fundamentally mischaracterizes the American founding. The founders and framers affirmed the necessity of consent for political authority and obligation. But they also situated the necessity of consent in the context of a morally and metaphysically realist natural law, maintained that an objective good of the whole constitutes the final end of political associati

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Martin, Jack. "Losing the person: A metaphysical foundation versus a convincing philosophical anthropology." Journal of Theoretical and Philosophical Psychology 34, no. 3 (2014): 200–204. http://dx.doi.org/10.1037/a0034955.

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Lee, Kyou Sung. "Understanding the Cognitive Metaphysical Anthropology in Karl Rahner’s Geist in Welt." Theological Perspective 228 (March 31, 2025): 181–226. https://doi.org/10.22504/tp.2025.3.228.181.

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Kozlovskyi, Victor. "The Origins and Principles of Kant's Pragmatic Anthropology." Filosofiya osvity. Philosophy of Education 19, no. 2 (2016): 140–54. http://dx.doi.org/10.31874/2309-1606-2016-19-2-140-154.

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This article examines Kant’s pragmatic anthropology as a specific model of perceiving a human, his nature which German philosopher started to elaborate in the beginning of 1770s. This issue found its reflections in the new course of university lectures on pragmatic anthropology that Kant read before his retirement in 1796. Basic ideas of this academic course Kant has presented in his treatise “Anthropology from a Pragmatic Point of View” (1798) which highlights a new model of studying human nature. Based on the thorough analysis of this particular tractate and on the materials for the lectures

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Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 22 (May 21, 2002): 124. http://dx.doi.org/10.32420/2002.22.1346.

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In the 22nd issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Philosophy and Anthropology of Religion” there are in particular the following papers: “Problem of classification of religions in Religious Studies” by V.Soloviyev, “The myth and mythology” by V.Harin, “Metaphysical measurements of transition process from myth to folk-tale” by V.Yatchenko, “Anthropological aspects modern Protestant preaching (content-analysis consequent)” by A.Zhalovaha.

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Shabanova, J. A. "MYSTICAL ASPECT OF EDITH STEIN'S ANTHROPOLOGY: FROM PHENOMENOLOGY TO THOMISM." Anthropological Measurements of Philosophical Research, no. 10 (December 22, 2016): 107–20. https://doi.org/10.15802/ampr.v0i10.87353.

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The <strong>aim</strong> of the study is to find mystical elements in Edith Stein's anthropology as a connecting principle between phenomenology and Thomism. Relying on methodological definition of philosophical mystic, as a matching of theological and philosophical doctrines, based upon reflection on experience of ecstatic unity with the Absolute, it was shown that phenomenology is implicitly directed towards research of real structure of immediate experience which in all its limits approaches to mystical experience. Not the mind and not the faith, but will (that directs knowled

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38

Petrova, Galina I., and Nikolay A. Tarabanov. "Dostoevsky on the Metaphysical Mystery of the Unhappy Consciousness." Dostoevsky Journal 23, no. 1 (2022): 24–36. http://dx.doi.org/10.1163/23752122-02301003.

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Abstract We argue that such trends of modern philosophy as philosophical anthropology, hermeneutics and phenomenology in their ideological origins were born in Russian philosophizing, so that the ideas and images of Dostoevsky’s works have been revealed as their harbinger. More specifically, he supplemented the categorical apparatus of philosophy with the concept of mystery, foreseeing the specifics of descriptive language, which has become relevant to the specifics of modern philosophical and anthropological discoveries and socio-ontological constructions. In addition, we consider the phenome

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Semikopov, D. V., and V. K. Spirin. "Metaphysical and existential personalism." Vestnik of Minin University 13, no. 2 (2025): 13. https://doi.org/10.26795/2307-1281-2025-13-2-13.

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Introduction. The relevance of the study of the phenomenon of philosophical personalism is related to the fact that personalism is a multi – valued philosophical concept used in different contexts. It can denote either a characteristic feature of a worldview (for example, it is very common to hear that the Christian worldview is characterized by personalism), or the teaching of a separate philosophical school (for example, French or Russian personalism). Finally, personalism can be used as a term that characterizes the teaching of a particular thinker about personality. The very use of this ca

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40

Swancutt, Katherine. "Dreams, Visions, and Worldmaking: Envisioning Anthropology Through Dreamscapes." Annual Review of Anthropology 53, no. 1 (2024): 111–26. http://dx.doi.org/10.1146/annurev-anthro-041422-022428.

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What does it mean to envision or dream a world into existence? Dreams and visions are often deeply personal and private experiences, but they also open up social spaces for worldmaking. From Australian Aboriginal “Dreamtime” to the ethnographic dreams of anthropologists and their research partners, many dreams and visions are entangled with the historical and analytical trajectories of anthropology. I set out in this article to stretch further the anthropological imagination about the kinds of dreams and visions that may emerge from any dreamscape. To this end, I show that the anthropology of

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Belhaj, Abdessamad. "The Sufi Doctrine of Man: Ṣadr al-Dīn al-Qūnawī's Metaphysical Anthropology". Islam and Christian–Muslim Relations 26, № 3 (2015): 405–6. http://dx.doi.org/10.1080/09596410.2015.1022052.

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42

Mahyuddin, Mahyuddin, та Hamid Reza Rezaniya. "THE ARGUMENTS AND REASONING ON THE IMMATERIALITY OF THE SOUL (TAJJARUD AL-NAFS) BASED ON MULLĀ ṢADRĀ’S PERSPECTIVE IN THE BOOK AL-SHAWĀHID AL-RUBŪBIYYAH". Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism 11, № 1 (2025): 153–90. https://doi.org/10.20871/kpjipm.v11i1.416.

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This study examines the philosophical discourse of Mullā Ṣadrā on the immateriality of the soul (tajarrud al-nafs), with a focus on his seminal work, al-Shawāhid al-Rubūbiyyah. Mullā Ṣadrā, the founder of the transcendent philosophy (ḥikmah muta‘āliyah), developed a system rooted in foundational principles, including the primacy of existence (aṣālat al-wujūd), the gradation of existence (tashkīk al-wujūd), and substantial motion (ḥarakah jawhariyyah). His philosophical method integrates rational demonstration (burhān ‘aqlī), theology (kalām), Qur’anic insights, and mysticism (‘irfān), creating

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Modras, Ronald. "Implications of Rahner's Anthropology for Fundamental Moral Theology." Horizons 12, no. 1 (1985): 70–90. http://dx.doi.org/10.1017/s0360966900034320.

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AbstractKarl Rahner's primary contribution to moral theology lies in his development of an anthropology able to serve as a foundation for a rehabilitated concept of natural law. Human persons in Rahner's theology are characterized by certain existentials with logical consequences for ethics. From human transcendence and freedom follows the concept of a fundamental option for or against God. From human materiality, historicity, guilt, and individuality follow the methodological necessity of distinguishing between principles and prescriptions and the unavoidable need to take risks. In contrast t

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Gadamer, Damian. "Tożsamość płciowa na tle dwugłosu teorii płci Judith Butler i tomistycznej metafizyki człowieka." Teologiczne Studia Siedleckie 17, no. 2020 (2021): 128–38. https://doi.org/10.5281/zenodo.4701930.

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<strong>Gender identity in the background of discord in Judith Butler’s </strong><strong>gender theory and Thomistic metaphysic of human</strong> Te theme of gender identity is one of the most current topics in anthropology. Nowadays there are two terms concerning this human reality: sex (biological phenomenon) and gender (social construct). Judith Butler in her theory identifed sex and gender. She showed that human body is a subject of cultural and political interpretation. Tus there isn’t something like f<em>act</em> of body. Because of hetero normative paradigm the society belie

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Sekulic, Nada. "Postmodernism and the end of anthropology." Sociologija 44, no. 4 (2002): 343–66. http://dx.doi.org/10.2298/soc0204343s.

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The notion of postmodernism concerns changes in culture, social and economic relationships and ways of thinking related to post-industrial society and information epoch. The main feature of the changes in the sphere of thinking concerns supremacy of signs over reality, that is, over objects which thinking refers to as a field of true experience. Autonomy of signs (symbolic communities, social and cultural practices aimed at construction of reality, domination of technology and engineering in all sectors of life, cult of desire in regard to consumer culture) makes necessary rethinking over basi

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Ahmed, Akbar S. "Toward Islamic Anthropology." American Journal of Islam and Society 3, no. 2 (1986): 181–230. http://dx.doi.org/10.35632/ajis.v3i2.2893.

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I. IntroductionA. The Science of AnthropologyThis study is speculative and concerns a difficult and complex subject.Its task is made more difficult as it defends a metaphysical position, advancesan ideological argument, and serves a moral cause. It will therefore remainan incomplete part of an on-going process in the debate on key issues in contemporaryMuslim society.The major task of anthropology' -the study of man-is to enable us tounderstand ourselves through understanding other cultures. Anthropologymakes us aware of the essential oneness of man and therefore allows us toappreciate each ot

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Malivskyi, A. M., and O. I. Yakymchuk. "Pre-Critical Kant on the Anthropological Basis of the Enlightenment Project." Anthropological Measurements of Philosophical Research, no. 22 (December 28, 2022): 141–49. http://dx.doi.org/10.15802/ampr.v0i22.271374.

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Purpose. The authors aim to reveal the peculiarity of comprehension of the human phenomenon in the process of referring to the text of "Observations on the Feeling of the Beautiful and Sublime" by the early Immanuel Kant, which is based on the critical rethinking of the Enlightenment position. A prerequisite for its substantial solution is addressing the problem of the place of the "Observations" in the evolution of Kant’s anthropological views. Theoretical basis. Our view of Kant’s legacy is based upon the conceptual positions of phenomenology, existentialism and hermeneutics. Originality. We

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De Diego González, Antonio. "The Challenge of Muhammad Iqbal’s Philosophy of Khudi to Ibn ‘Arabi’s Metaphysical Anthropology." Religions 14, no. 5 (2023): 683. http://dx.doi.org/10.3390/rel14050683.

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The period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carrie

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Ballano, Vivencio. "Inculturation, Anthropology, and the Empirical Dimension of Evangelization." Religions 11, no. 2 (2020): 101. http://dx.doi.org/10.3390/rel11020101.

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Using anthropological and theological perspectives and secondary literature, this paper argues that the scientific study of culture by professional anthropologists and social scientists is an essential component in the Catholic Church’s mission of evangelization through inculturation. Inculturation, the process of inserting the Christian message in society, requires scientific discernment to know which cultural traits are compatible with or contrary to the Christian faith, requiring anthropological training and active collaboration between theologians and professional anthropologists. Evangeli

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Dreamson, Neal. "Culturally inclusive global citizenship education: metaphysical and non-western approaches." Multicultural Education Review 10, no. 2 (2018): 75–93. http://dx.doi.org/10.1080/2005615x.2018.1460896.

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