Academic literature on the topic 'Metaphysics ; Philosophical anthropology ; Animals (Philosophy)'
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Journal articles on the topic "Metaphysics ; Philosophical anthropology ; Animals (Philosophy)"
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Crowell, Steven. "Phenomenology, Ontology, Nihilism: Løgstrup, Levinas, and the Limits of Philosophical Anthropology." Monist 103, no. 1 (January 1, 2020): 16–37. http://dx.doi.org/10.1093/monist/onz025.
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Abstract Despite recent interest in his work, little has been written about Løgstrup’s relation to phenomenology—what he thinks phenomenology is, how it informs his approach to ethics, and what he believes it can accomplish. Here I hope to stimulate further discussion of these matters. In this, consideration of Levinas’s understanding of phenomenology will be useful. While sharing many of Løgstrup’s concerns, Levinas insists on a distinction between phenomenological ontology and “metaphysics,” one that Løgstrup tends to blur in support of his argument that “absolute nihilism is an impossibility.” After showing why this distinction matters, I will argue that Løgstrup’s goal is better achieved if we embrace Heidegger’s transcendental version of phenomenology rather than follow Løgstrup or Levinas, despite much that remains phenomenologically valuable in both.
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Darowski, Roman. "The Polish Contribution to World Philosophy." Forum Philosophicum 14, no. 2 (November 1, 2009): 217–45. http://dx.doi.org/10.35765/forphil.2009.1402.18.
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The article features several Polish philosophers and their contributions to world philosophy. Matthew of Kraków wrote the Rationale divinorum operum or the Rationality of Divine Works in which he discussed the philosophy of Plato and Saint Augustine on devil and created views on philosophical anthropology. Andrzej Frycz Modrzewski wrote five books on reformation during the Renaissance. Marcin Śmiglecki was a professor at the Vilnius Academy and wrote books on logic and metaphysics.
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Lewis, Tyson E., and James Owen. "Posthuman Phenomenologies: Performance Philosophy, Non-Human Animals, and the Landscape." Qualitative Inquiry 26, no. 5 (April 13, 2019): 472–78. http://dx.doi.org/10.1177/1077800419836694.
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Western philosophical traditions have been haunted by an intellectualist thesis supported by two foundational assumptions: first, that humans can be defined in virtue of their minds, and second, that having a mind separates humans from non-human animals. Many phenomenologists have complicated this thesis, but there is nevertheless a tendency in phenomenology to remain fully within a human-centric research paradigm. This article will explore the possibilities of a posthuman phenomenology for unsettling this human-centeredness and suggest that certain forms of performance philosophy are the most effective methods for investigating this new terrain.
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Buijs, Martijn. "Spinoza and the Possibility of a Philosophical Religion." Philosophies 6, no. 2 (April 16, 2021): 34. http://dx.doi.org/10.3390/philosophies6020034.
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What is a philosophical religion? Carlos Fraenkel proposes that we use this term to describe “the interpretation of the historical forms of a religion in philosophical terms”. Such a philosophical interpretation allows religious traditions to be utilized in service of a political-pedagogical program, the goal of which is orienting society towards the highest good: human excellence. Here, I outline the idea of a philosophical religion as it can be found in the Arabic tradition of rationalist Aristotelianism and scrutinize Spinoza’s ambiguous response to this idea. Despite his programmatic separation of theology and philosophy, I argue, Spinoza, at least in some crucial passages, shows himself to be engaged in the project of retrieving the truths of philosophy through the interpretation of Scripture. Thus, there are two contradictory strains at work in Spinoza’s philosophy of religion: he systematically denies that Scripture is the locus of truth, yet he articulates parts of his philosophical anthropology and rational theology by means of Scriptural exegesis. Both of these strains, however, depend on the claim that the final arbiter of truth about the divine and the one true act of worship of God is metaphysics.
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Hanen, Marsha. "Introduction: Toward Integration." Canadian Journal of Philosophy Supplementary Volume 13 (1987): 1–21. http://dx.doi.org/10.1017/s0229705100002238.
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The desire for integration is so central to philosophy, I think, that no philosophical tendency will long endure without it. On the other hand, every attempt at integration which has been too grand has collapsed. — Hilary Putnam (Realism and Reason, 303)Feminist theory, whether specifically philosophical or not, has been integrative in a number of ways. In epistemology and metaphysics it has attacked dualisms and dichotomies and tried to show that mind and body, reason and emotion, civilization and nature are neither separate nor separable; in ethics, we have agreed that rules, principles and justice must be tempered with a sense of caring and community; and, more generally, we have been at pains not to draw too sharp lines between philosophy and psychology, history and anthropology, literary theory and sociology.
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Hughes, Aaron W. "Maimonides and the Pre-Maimonidean Jewish Philosophical Tradition According to Hermann Cohen." Journal of Jewish Thought and Philosophy 18, no. 1 (2010): 1–26. http://dx.doi.org/10.1163/147728510x497465.
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AbstractThis paper examines Hermann Cohen’s idiosyncratic construction of a medieval Jewish philosophical tradition, focusing primarily, though not exclusively, on his Charakteristik der Ethik Maimunis. This construction, not unlike modern accounts, is filtered through the central place of Maimonides. For Cohen, however, Maimonides’ centrality is defined not by his systematization of Aristotelianism, but by his elevation of ethics over metaphysics. The ethical and pantheistic concerns of Maimonides’ precursors, according to this reading, anticipate his uniqueness. Whereas Shlomo ibn Gabirol’s pantheistic doctrine of emanation, for example, assigned little weight to ethics, Abraham ibn Daud rebelled against such a doctrine. Ibn Daud—much like Bahya ibn Paquda and Abraham ibn Ezra—becomes part of a Jewish philosophical tradition that culminates in Maimonides’ rejection of Aristotelian metaphysics. In particular, this paper examines the way in which Cohen envisaged the pre-Maimonidean philosophical tradition, putting his highly critical reading of Shlomo ibn Gabirol and his pantheistic obsession with prime matter in counterpoint with his more favorable readings of Abraham ibn Daud and Bahya ibn Paquda.
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Oldenquist, Andrew. "The Origins of Morality: An Essay in Philosophical Anthropology." Social Philosophy and Policy 8, no. 1 (1990): 121–40. http://dx.doi.org/10.1017/s0265052500003770.
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By what steps, historically, did morality emerge? Our remote ancestors evolved into social animals. Sociality requires, among other things, restraints on disruptive sexual, hostile, aggressive, vengeful, and acquisitive behavior. Since we are innately social and not social by convention, we can assume the biological evolution of the emotional equipment – numerous predispositions to want, fear, feel anxious or secure – required for social living, just as we can assume cultural evolution of various means to control antisocial behavior and reinforce the prosocial kind. Small clans consisting, say, of several extended families whose members cooperated in hunting, gathering, defense, and child-rearing could not exist without a combination of innate and social restraints on individual behavior.I shall argue for a naturalistic theory of morality, by which I do not mean the definitional claims G.E. Moore sought to refute, but a broader and more complex theory that maintains that a sufficient understanding of human nature, history, and culture can fully explain morality; that nothing is left hanging. A theory that coherently brings together the needed biological, psychological, and cultural facts I shall call a philosophical anthropology; it is a theory that:1) takes the good for humans – both an ultimate good (if there is any) and other important goods – to depend on human nature;2) argues that a rudimentary but improving scientific and philosophical theory of human nature now exists, and thus denies that people are “essenceless”;3) takes this theory to be evolutionary and historical, making the question “How did morality originate?” pivotal for ethical theory, but leaves open the empirical question of the relative importance of biological and cultural evolution; and4) takes the origin of the moral ideas to be explainable in terms of human nature and history.
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Ioan, Razvan. "Descartes’s Turn to the Body." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 369–87. http://dx.doi.org/10.5840/epoche2020227160.
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What are Descartes’s views on the body and how do they change? In this article, I try to make clearer the nature of the shift towards an increased focus on the body as ‘my’ body in Descartes’s Passions of the Soul. The interest in the nature of passions, considered from the point of view of the ‘natural scientist’, is indicative of a new approach to the study of the human. Moving beyond the infamous mind-body union, grounded in his dualist metaphysics, Descartes begins developing a philosophical anthropology centred on the notion of power and better suited to practical philosophy.
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Ambrozy, Marián. "Current Problems of Teaching Philosophical Disciplines in Educational Institutions of Slovak Republic." Journal of Vasyl Stefanyk Precarpathian National University 8, no. 1 (April 1, 2021): 116–21. http://dx.doi.org/10.15330/jpnu.8.1.116-121.
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The paper is a brief mapping of the situation in the field of didactics of philosophy in the Slovak Republic. We observe that, despite almost three decades of separation of official philosophy from the dominance of Marxist philosophy, there is no satisfactory basis for the didactics of philosophy. The discipline Didactics of philosophy is represented by improvising several enthusiasts instead of developing serious theoretical foundations. We try to post a few recommendations that belong to all who want to seriously deal with the didactics of philosophy. The most important of them is the establishment of the Slovak scientific journal of didactics, the establishment of the organization of trade didactics, the separation of philosophy from other core subjects and the accreditation of the third level of university education in didactics of philosophy. The author convincingly proves the need to introduce knowledge of philosophy in school, since it will help teach students to think better, apply knowledge more effectively, critically evaluate everyday life, including relationships with parents, teachers, classmates and others. The article emphasizes that the experience of philosophizing will allow students to express their thoughts in writing, as well as to explore at an accessible level “eternal” issues of metaphysics, epistemology, natural philosophy, philosophy of history, philosophy of culture, philosophy of law, philosophical anthropology. philosophy of politics, etc. The urgency of impoving the teacher's competence in teaching this subject at school, in particular, updating the methodological support, substantiation of educational innovations for the use in the study of philosophy, as well as the introduction of ICT in the educational process are substantiated.
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Lifintseva, Tatyana, and Dmitry Tourko. "The Strategy of Ontological Negativity in Meister Eckhart’s Metaphysics and in Philosophical Traditions of India." Religions 9, no. 12 (November 26, 2018): 386. http://dx.doi.org/10.3390/rel9120386.
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In this article, the authors investigate ontological strategies in Meister Eckhart’s metaphysics, which remounts Neoplatonism and the Corpus Areopagiticum, and in two schools of Indian philosophical tradition, the Advaita Vedanta and Early Buddhism. Along with differences in the anthropology, epistemology, and soteriology of these traditions, we can find similar strategies of ontological negativity and mystical experience in both traditions: detachment from the world of images and forms as the highest blessing; non-association of oneself with corporality, feelings, cognitive ability and reason; interiorizing the intentionality of consciousness, and termination of its representative function. Practically all systems of Indian philosophy were projects of liberation or personal transformation from subjugation and suffering into being free and blissful. The idea of spiritual release is also the cornerstone of Christian salvation as with the renouncement of sin and entering blissful unity with God. The apophatic doctrine of Christian neo-platonic mystics about the concealment, non-comprehensiveness, and inexpressibleness of God as the One and Nothingness, and also the idea of comprehension of God by means of detachment from the created world and one’s own ego, gives us the opportunity for such comparative analysis.
Dissertations / Theses on the topic "Metaphysics ; Philosophical anthropology ; Animals (Philosophy)"
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Cykowski, Elizabeth. "Summoning the courage for philosophising : a new reading of Heidegger's 'The Fundamental Concepts of Metaphysics'." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:8afe3dae-439c-4caa-9046-5e3b94efed61.
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This thesis provides an original reading of Heidegger's 1929-30 lecture course The Fundamental Concepts of Metaphysics. Currently, the notoriety of FCM stems from controversy surrounding its description of human beings as 'world-forming,' and of animals as comparatively 'poor in world.' These propositions are interpreted within the secondary literature as a reinforcement of ontotheological and humanistic metaphysics. However, this standard interpretation misses the more complex and subtle significance of this material in the broader context of the lectures. I argue that Heidegger's 'comparative examination' forms part of a wider metaphysical project of interrogating a contemporary 'delusion,' a metaphysical division drawn between 'life' and 'spirit' engendered by an 'anthropological' worldview which pictures man as a composite of those two elements. Heidegger traces the manifestations of this delusion in Kulturphilosophie and biology, before attempting to recover a more genuinely metaphysical attitude, one founded not on anthropocentric 'worldviews' but on a direct, courageous 'confrontation' with ourselves. Heidegger argues that this confrontation must take its orientation from Greek thought, in which man is interpreted as that part of physis that apprehends physis as a whole. For Heidegger, this notion of the human as a kind of 'meta-physical' being enables us to grasp the coextensive essence of the human and of metaphysics. I argue that Heidegger's position can be extended and enriched if we consider it in conjunction with what he presents in the lecture course as one of its great adversaries; for the German tradition of philosophical anthropology, rather than being a straightforward articulation of the life-spirit divide that Heidegger wishes to eschew, actually harmonises with and deepens Heidegger's reflections in FCM concerning the nature of the human as a meta-physical being.
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Dargan, Geoffrey David. "The possible self : an exposition and analysis of metaphysical themes in Kierkegaard's theological anthropology." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:939bc331-d3af-4144-8aac-f6fa6be95f0b.
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This thesis proposes that Søren Kierkegaard's thought - in particular, his theological anthropology - is undergirded by an inchoate metaphysics of modality. It focuses on the concept of possibility (Danish: Mulighed), arguing that possibility is a primary ingredient of the Kierkegaardian self and serves as a kind of 'engine' for the development of the individual before God. Accordingly, viewing Kierkegaard's works through the lens of possibility is a fruitful way to gain new insights into his beliefs, and clarifies what he sought to express in his authorship. Kierkegaard, I argue, formulates a multilayered account of possibility that, while not abandoning metaphysics, re-frames possibility existentially, in terms of what the self may actually become, not only in and for itself but also in relation to God. One's selfhood and one's relation to God both require an ontology of possibility. His existential concerns arise from this metaphysical footing. This thesis then considers how possibility is integral to human selfhood. Genuine selfhood is an openness towards God's eternal possibility, rather than the self's attempting to create its own eternal possibilities via some other means of actualization. If the human person, by faith, becomes 'grounded in the absolute', then that person is becoming a self precisely because God is actualizing her possibilities. God is for Kierkegaard the source of all possibility. Theologically, Kierkegaard's conception of possibility presents us with ideas that may be fruitful in further discussion of God's attributes and the ways in which God is understood to relate to the created world. Anthropology, ontology, and theology are thus inextricably linked.
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Rubnell, Spolander Rita. "Between given and created value : Finding new grounds for justifying human rights." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-395539.
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This thesis aims at formulating a human rights justification based on the assumption that disbelief in human rights is found in communicative grounds, rather than some sort of unreasonable evil. I first identify what I believe to be a flaw in the communicative strength of existing human rights justifications in explaining why rights should be. I suggest that there is a gap between the justifications of human rights that contain metaphysical narrative, and the justifications that rely on subjective experience of rights as good. I further explain how this is a gap that political consensus and the idea of Kantian moral reason cannot seem to fill. I subsequently boil this gap down to the concept of value, since the foundation for each justification is based on a type of value. These are categorized as either given value – which applies to all attributes of value that is “given” to us independently of our actions or opinions, or created value – which applies to all attributes of value that stem from social interaction (thus action) and experience. As justifications are funneled into either of these two categories of value, it begins to look like no other type of value exist, and as a result no one looks for it. To respond to this problem, I formulate a philosophical explanation, in Robert Nozicks terms. This explanation shows that there may be other routes to apply to value than sticking to simply given or created value. My explanation utilizes the three theories of philosophical anthropology, internal metaphysical realism and Wittgensteins philosophy of language, and it is based on the result of an analysis of material consisting of human rights justification arguments by Nicholas Wolterstorff, Alasdaire MacIntyre, Martha Nussbaum and Richard Rorty. The actual philosophical explanation I formulate utilizes the metaphysics of Helen Steward to provide a given-value foundation for the primitive reactions of Stefan Eriksson, which creates value through social organization. Overall, I find that there are untried possibilities which may allow for a different type of value to act as the foundation for a human rights justification. My contribution to the field rests in the novelty of the theories used in my explanation, and the angle of the problem formulation.
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Eraßme, Rolf. "Der Mensch und die 'Künstliche Intelligenz': Eine Profilierung und kritische Bewertung der unterschiedlichen Grundauffassungen vom Standpunkt des gemäßigten Realismus." Diss., RWTH Aachen, 2002. http://hdl.handle.net/10919/71556.
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After a short introduction concerning the problem of "Artificial Intelligence" (AI) the work continues with a summary of the state of the art.Thereafter, it goes on to profile four different basic scientific views of human beings and AI: symbolism, connectionism, biologism and physicalism. The emphasis is on the elucidation of anthropologically relevant statements to intelligence, spirit, thinking, perception, will, consciousness, self-consciousness, feelings and life.It is demonstrated that the basic views referred to represent greatly abbreviated and distorted pictures of human beings. Theories that do not go beyond the quantifiable level cannot adequately encompass the nature of relevant concepts and capabilities. That is above all because of the fact that generally a philosophical materialism is advocated, which considers the existence of intellectual substances impossible. For this reason a philosophical critique is necessary. The position of moderate and critical realism is advocated, whose anthropological statements are secured by epistemological and metaphysical investigations.The work comes to the conclusion that human beings cannot be understood symbolistically, connectionistically, biologistically or physicalistically. Man is a physical-intellectual entity, endowed with reason, a living social being. He is formed and led by his intellectual and therefore immortal soul, which gives him uniqueness, irreplaceability and the value of personhood. He is capable of thinking and thus of objective, abstract perception, and therefore is intelligent. Humans have an unfettered will, which, led by mental perception, is to be directed toward the good. They are moreover, through reflection, self-conscious. Humans live an intellectually determined life, which essentially differs, despite biological similarity, from that of animals and cannot possibly, due to its substantial superiority, have developed from animal life.All substantial anthropological abilities (such as intelligence, will, consciousness etc.) presuppose spirit. Because it is not within the power of human beings to create a simple substance such as spirit, a thinking, perceptive, intelligent, willing, self-conscious, sentient living being can at best be only technically imitated, modelled or simulated but never be reproduced, copied or created. The relationship of humans to AI is thus determined by an insuperable difference between their natures.
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Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.
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The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.
Books on the topic "Metaphysics ; Philosophical anthropology ; Animals (Philosophy)"
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Metafizika pata: (kosnoi︠a︡zychie ustalogo cheloveka). Moskva: Akademicheskiĭ proekt, 2014.
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Girenok, F. I. Metafizika pata: Kosnoi͡a︡zychie ustalogo cheloveka. Moskva: Labirint, 1995.
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The Constitution of Muntu: An inquiry into the eastern Bantuʼs metaphysics of person. Berne: P. Lang, 1990.
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Spicker, Gideon. Mensch und Thier: Samt Carl von Prantls Reformgedanken zur Logik. Regensburg: S. Roderer-Verlag, 2010.
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Krstić, Predrag. Kameleon: Kako da se misli ljudska životinja. Beograd: Službeni glasnik, 2010.
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Marchesini, Roberto. Epifania animale: Uguali ma diversi : l'oltreuomo come rivelazione. Milano: Mimesis, 2014.
Find full textBook chapters on the topic "Metaphysics ; Philosophical anthropology ; Animals (Philosophy)"
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Thagard, Paul. "Future Philosophy." In Natural Philosophy, 261–94. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190678739.003.0010.
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Philosophy hangs together by coherence relations tied to scientific evidence. Multilevel materialism in the philosophy of mind fits well bidirectionally with reliable coherentism in epistemology. Understanding the brain as operating with neural mechanisms of parallel constraint satisfaction supports and is supported by the view that knowledge is based on reliable coherence. Both of these views fit with scientific realism as the most plausible approach to metaphysics. There are internally coherent alternatives to my system of social cognitivism, such as religious philosophies that espouse faith and supernaturalism, but these are incompatible with centuries of accumulated evidence. This concluding chapter addresses three important philosophical questions that remain unresolved despite relevant advances in cognitive science: the existence of free will, the nature of mathematical knowledge, and the mental capacities of machines and nonhuman animals.
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Moosa, Ebrahim. "The Human Person in Iqbal’s Thought1." In Muhammad Iqbal. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748695416.003.0002.
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This chapter examines the philosophical anthropology of Muhammad Iqbal's theory of khudi (selfhood or personhood). Asserting that this is Iqbal's greatest contribution to philosophy, it shows how Iqbal rehabilitated the concept and used it as the source of inspiration for the social reconstruction of Muslim society. Stripped of its selfish egotism, and rooted in Iqbal's epistemological metaphysics of intuition, khudi now becomes a positive signifier for a renewed identity for the individual and also the impetus for a creative revolution in the world. Indeed, in Iqbal's understanding, selfhood only triumphs through love of the divine, and when selfhood is realised then it becomes equal to the resurrection of humankind.