Journal articles: 'Philosophical anthropology'

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Gurevich, P. S. "Philosophical Anthropology." Russian Studies in Philosophy 39, no. 3 (December 2000): 19–34. http://dx.doi.org/10.2753/rsp1061-1967390319.

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Krstic, Predrag. "Philosophical anthropology, anthropologic of philosophy and after." Filozofija i drustvo 18, no. 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".

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Holman, Christopher. "Machiavelli’s Philosophical Anthropology." European Legacy 21, no. 8 (May 5, 2016): 769–90. http://dx.doi.org/10.1080/10848770.2016.1180866.

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Horak, Hanna. "B. Pascal and the philosophico-anthropological worldview." Sententiae 1, no. 1 (June 26, 2000): 66–75. http://dx.doi.org/10.31649/sent01.01.066.

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The aim of the article is to clarify the status of Pascal's philosophy in the development of philosophical and anthropological worldview. The philosophico-anthropological worldview/thinking refers to the tendency to consider man as a complex phenomenon and the key subject of philosophical research. This tendency, according to the author, led to the emergence of philosophical anthropology as a philosophical discipline of its kind in the 20th century. The author analyses a number of ideas of Pascal's philosophy for their correspondence to the key postulates of philosophical anthropology: (1) the idea of man as a "thinking stick"; (2) the idea of man as a contradictory combination of soul and body, reason and passions, both aspects of which are significant and necessary for a human existence; (3) the idea of man as a being that exists simultaneously in the past, present and future; (4) the idea of man as a being who, through the awareness of his own mortality, strives for infinity and transcendence. In the author's opinion, the above-mentioned range of ideas, especially in view of their significance for Pascal's philosophy, gives every reason to consider Pascal's doctrine as an important milestone in the development of the philosophico-anthropological worldview, and Pascal himself as a harbinger of philosophical anthropology, in whose thinking these ideas have not yet developed into a system of theoretical foundations of philosophical anthropology as a philosophical discipline.

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Silantieva, M. "Diego Velázquez's Kings, Buffoons and Philosophers in the Context of His Religious Paintings: the View from Russia (Philosophical-Anthropological Analysis)." MGIMO Review of International Relations, no. 2(35) (April 28, 2014): 271–84. http://dx.doi.org/10.24833/2071-8160-2014-2-35-271-284.

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The article is dedicated to the analysis of philosophic anthropology of the great Spanish artist of the 17th century Diego Velazquez. This anthropology is considered through the prism of the problems that set the life of contemporary Russia and its "reflections" in the present-day Russian artists' works. At that Velazquez's philosophical anthropology is reconstructed on the basis of his works. As a consequence, significant part of attention is paid to the method that allows performing such reconstruction. The author proceeds from the belief according to which not only written texts can be considered philosophically. The visual "texts" connected with certain world outlook component of art creative work undoubtedly possess definite semantics. Expressed by the language of art, such image lines contain intelligible sense component reconstruction of which can be subjected to strict scientific and philosophical analysis and corrected with its help. At that one should not think that the images are "translated" into "the text of words" - on the contrary, philosophical reconstruction implies not as "verbalization" of visual line as coherent to it logical mastering of the picture's sense (in this case) against the background of historical and historical-philosophical "scenery". The urgency of turning to this problem is brought about by the fact that a number of questions that found vivid and coherent (as philosophical-anthropological research shows) embodiment in Velazquez's creative work are extremely interesting for contemporary thinkers speaking the language of contemporary fine arts. "The topic of mirror" is among such questions and it deals with correlation of intellectual and rational in a person's consciousness, and, finally, there is the issue of the man as a bearer of moral principles. Comparison of attitudes shown by contemporary painting with Velazquez's ideas enables to trace the development of philosophical anthropology and in the area of its most significant categories - the man, society, consciousness, corporality, creative work, etc.

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Corvino, Pier Francesco. "New “Inspirations” in Philosophical Anthropology." Poligrafi 28, no. 111/112 (December 20, 2023): 173–95. http://dx.doi.org/10.35469/poligrafi.2023.396.

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This paper aims to endow the contamination of ecological wisdom with human and political ecology by outlining the basic features of a renewed philosophical anthropology. With this purpose, the concept of human nature is investigated here, using an ecological, eco-critical and integral framework, known as “inspiratory.” The key concept of this framework is to be found in the seemingly antiquated notion of temperament, which will be archeologically recovered and philosophically enhanced.

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Darowski, Roman. "Roman Darowski. Philosophical Anthropology." Forum Philosophicum 19, no. 1 (February 21, 2015): 154–57. http://dx.doi.org/10.35765/forphil.2014.1901.08.

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Roman Darowski. Philosophical Anthropology: Outline of Fundamental Problems. Translated from Polish by Łukasz Darowski SDS. Wydawnictwo Ignatianum [Editions of Ignatianum, The Jesuit University of Cracow, Wydawnictwo WAM: Cracow, 2014.—Author’s summary The translation of this book into English we are dealing with here is a somewhat changed and revised version of the 4th edition of Filozofia człowieka in Polish. The last section (“Human Being—an Absolute?”) has been expanded, while the “History of Philosophical Anthropology” chapter and the Anthology of Texts section have both been omitted.

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Ivonin, Yury. "Plato`s philosophical Anthropology." Ideas and Ideals 1, no. 1 (March 15, 2018): 70–89. http://dx.doi.org/10.17212/2075-0862-2018-1.1-70-89.

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Omarova, Leila B., Aydar M. Kalimullin, Ludmila Yu Grudtsina, Andrey V. Korzhuev, and Maria Ye Zhukova. "Philosophical anthropology in postmodernism." XLinguae 11, no. 3 (2018): 76–85. http://dx.doi.org/10.18355/xl.2018.11.03.07.

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Ficek, Douglas. "Creolization and Philosophical Anthropology." CLR James Journal 24, no. 1 (2018): 279–83. http://dx.doi.org/10.5840/clrjames2018241/24.

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Maidan, Michael. "P. Ricoeur, Philosophical Anthropology." Phenomenological Reviews 2 (2016): 27. http://dx.doi.org/10.19079/pr.2016.4.mai.

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Schacht, Richard. "Nietzsche’s ,Naturalizing‘ Philosophical Anthropology." Internationales Jahrbuch für philosophische Anthropologie 7, no. 1 (December 20, 2017): 53–66. http://dx.doi.org/10.1515/jbpa-2017-0106.

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paetzold, heinz, Hermann Schweppenhäuser, and Capers Rubin. "marxism and philosophical anthropology." Philosophy & Social Criticism 15, no. 1 (January 1989): 17–36. http://dx.doi.org/10.1177/019145378901500102.

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Prevelakis, Nicolas. "Iconography: Its historical, theological and philosophical background." Ekistics and The New Habitat 70, no. 418/419 (April 1, 2003): 47–51. http://dx.doi.org/10.53910/26531313-e200370418/419311.

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The author is a Ph. D candidate at the Institute for the Advancement of the Social Sciences, The University Professors, Boston University, Boston, MA. Related to the topic is the work La fondation d'une Anthropologie à Byzance (IVe-XIVe siècles), (The Founding of an Anthropology in Byzantium, 4th-14th centuries), University of Paris-Sorbonne, Paris, 2001 (Ph. D Thesis, mimeo).

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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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Breul, Martin. "Philosophical Theology and Evolutionary Anthropology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (September 10, 2019): 354–69. http://dx.doi.org/10.1515/nzsth-2019-0019.

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Summary Being one of most influential anthropologists of contemporary times, Michael Tomasello and his groundbreaking evolutionary approach to a natural history of human beings are still to be received by theological anthropology. This article aims at evaluating the prospects and limitations of Tomasello’s natural history of human ontogeny from a philosophical and theological perspective. The major advantages of Tomasello’s approach are a new conceptual perspective on the mind-brain problem and a possible detranscendentalization of the human mind which leads to an intersubjectively grounded anthropology. At the same time, evolutionary anthropology struggles with the binding force of moral obligations and the human ability to interpret one’s existence and the world in a religious way. This article thus offers a first theological inventory of Tomasello’s account of evolutionary anthropology which praises its prospects and detects its limitations.

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Ashurov, Asim, and Zaur Rashidov. "The essence of philosophical anthropology: Max Scheler's role in the formation of philosophical anthropology as a school." Metafizika Journal 7, no. 1 (March 15, 2024): 91–111. http://dx.doi.org/10.33864/2617-751x.2024.v7.i1.91-111.

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"Philosophical anthropology" is a special and extremely comprehensive branch of the history of world science and modern philosophical thought in general. Philosophical anthropology is an important branch of Western philosophical and social thought. Philosophical anthropology, which took its historical roots from ancient Greek philosophy, existed in the later periods of the history of philosophy, acquired a new meaning in German classical philosophy, and became a special trend in the history of philosophy starting from the beginning of the 20th century, is also, in general, a new philosophy of man. It is a philosophical teaching that includes the results of various systems of knowledge about the nature and existence of man in the 20th century Western Europe, mainly in German-language philosophy. In a broader sense, philosophical anthropology is a scientific system consisting of a set of philosophical ideas, concepts, and teachings that focus on man and aim to study him. Philosophical anthropology, which emerged in the late 1920s as a result of Max Scheler's philosophical teaching and was considered a new direction in the history of thought, developed as a branch of non-classical philosophy.

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Thomas, Owen C. "Theological Anthropology, Philosophical Anthropology, and the Human Sciences." Theology and Science 10, no. 2 (May 2012): 141–51. http://dx.doi.org/10.1080/14746700.2012.669947.

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Synytsia, A. S. "Analysis of Oleksandr Kulchytskyi’s Anthropological Research in the Context of European Philosophy." Anthropological Measurements of Philosophical Research, no. 19 (June 30, 2021): 138–49. http://dx.doi.org/10.15802/ampr.v0i19.236071.

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Purpose. The paper is aimed at studying the peculiarities of the Oleksandr Kulchytskyi’s doctrine of human, taking into account the context of European philosophy and especially in comparison with the paradigm of philosophizing in the Lviv-Warsaw school. The theoretical basis of the study is determined by Kulchytskyi’s scholarly works in the field of philosophy and philosophical anthropology, as well as the latest researches that reinterpret the influence of Twardowski’s theoretico-methodological ideas on the formation of the philosophical worldview of the Ukrainian thinker. Originality. Based on the appeal to primary sources, Kulchytskyi’s philosophical doctrine of human in the unity of its basic principles and theoretico-practical results is reconstructed. The ways of forming the key ideas of his philosophical anthropology are determined, their originality is substantiated, despite the cooperation with Twardowski’s school, as well as despite numerous discussions and researches of Western European philosophico-anthropological, existentio-ideological and socio-psychological issues. Conclusions. It is found out how the philosophical worldview of Oleksandr Kulchytskyi was formed and how he gradually came from the research of the human psyche within the framework of anthropological structural psychology to the realization of the need to study philosophical anthropology. The personalistic features of his philosophical doctrine of human are characterized; in particular, attention is paid to the distinction between the concepts of person and personality, determining the importance of the social factor for the formation of human worldview, didactic aims of anthropological studies. It is shown how in Kulchytskyi’s philosophical anthropology the analysis of the existentio-worldview dimension of human existence, manifested in different spiritual situations and socio-cultural conditions that influence the specifics of thinking and the nature of the personality mentality, acquires special importance. The originality of Kulchytskyi’s arguments about human in the context of both Ukrainian philosophy and in general European philosophical thought is stated.

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Gilchrist, Kylie. "We Cannot Say What the Human Is: The Problem of Anthropology in Adorno’s Philosophy of Art." New German Critique 48, no. 1 (February 1, 2021): 71–102. http://dx.doi.org/10.1215/0094033x-8732159.

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Abstract This article investigates a problem in Theodor W. Adorno’s thought: how can Adorno critique advanced capitalist societies for their dehumanizing tendencies while also refusing the possibility of defining the human? Motivating this inquiry is a renewed investigation of philosophical anthropology by thinkers like Axel Honneth and Jürgen Habermas, who explore positive theories of human limits and needs as the basis of social critique. As Adorno consistently refused to define the human on philosophical and political grounds, this article asks whether his work offers an unexamined alternative to philosophical anthropology’s revival. A reconstruction of Adorno’s position shows how Adorno displaces anthropological problems into his philosophy of art, where the principle of mimesis offers a potentially nonanthropological model of human potential. Yet it also reveals how Adorno’s refusal to directly interrogate philosophical anthropology leads him to implicitly prescribe a certain figure of the human, undermining the value of his resistance to anthropological definitions.

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Manni, Franco. "Herbert Mac Cabe’s Philosophical Anthropology." Politeia 1, no. 4 (2019): 238–60. http://dx.doi.org/10.5840/politeia20191441.

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From the ideas of Aristotle, De Saussure and Wittgenstein, philosopher Herbert McCabe elaborated an original anthropology. 'Meaning' means: the role played by a part towards the whole. Senses are bodily organs and sensations allow an animal to get fragments of the external world which become 'meaningful' for the behaviour of the whole animal Besides sensations, humans are ‘linguistic animals’ because through words they are able to 'communicate', that is, to share a peculiar kind of meanings: concepts. Whereas, sense-images are stored physically in our brain and cannot be shared, even though we can relate to sense-images by words (speech coincides with thought). However, concepts do not belong to the individual human being qua individual, but to an interpersonal entity: the language system. Therefore, on the one hand, to store images is a sense-power and an operation of the brain, whereas the brain (quite paradoxically!) is not in itself the organ of thought. On the other hand, concepts do not exist on their own.

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Popov, V. Y., and E. V. Popova. "WELTKRIEGSPHILOSOPHIE AND SCHELER'S PHILOSOPHICAL ANTHROPOLOGY." Anthropological Measurements of Philosophical Research, no. 13 (May 30, 2018): 142–55. http://dx.doi.org/10.15802/ampr.v0i13.132598.

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Turchin, Anatoly. "Philosophical anthropology, variable semiosis, psychosemiotics." Ivanovo state university bulletin Series "The Humanities", no. 3 (September 30, 2022): 159–65. http://dx.doi.org/10.46726/h.2022.3.17.

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Velásquez-Córdoba, Luis Fernando, and Ramón Córdoba-Palacio. "Conscientious Objection and Philosophical Anthropology." Persona y Bioética 14, no. 2 (December 1, 2010): 167–75. http://dx.doi.org/10.5294/pebi.2010.14.2.5.

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Se parte de la necesidad ineludible que tiene el ser humano de elegir entre dos o más realidades para optar por una de ellas con el fin de llevar a cabo cualquier acto voluntario por baladí o trascendental que sea. El afán de reducir o suprimir el derecho a la objeción de conciencia es la culminación de una política de desconocimiento a la dignidad intrínseca de la persona humana —todo ser humano es persona— que trata de imponer la obediencia a normas del Estado, normas dictadas por cualquier organismo oficial para asegurar la obediencia a una “ley” antes que a la conciencia, y obligar así a constituirse en criminal o cómplice en asuntos como el aborto, la eutanasia, etc.

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Stanescu, James. "On a New Philosophical Anthropology." Radical Philosophy Review 13, no. 1 (2010): 85–88. http://dx.doi.org/10.5840/radphilrev20101317.

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Weiss, Dennis M. "Max Scheler and Philosophical Anthropology." Philosophy Today 42, no. 3 (1998): 235–49. http://dx.doi.org/10.5840/philtoday199842325.

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Benjamin, Andrew, and Jeff Malpas. "Special Issue – Rethinking Philosophical Anthropology." International Journal of Philosophical Studies 25, no. 3 (May 27, 2017): 317–19. http://dx.doi.org/10.1080/09672559.2017.1321815.

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Canfield, John V. "Folk Psychology Versus Philosophical Anthropology." Idealistic Studies 29, no. 3 (1999): 153–71. http://dx.doi.org/10.5840/idstudies19992937.

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Reeves, Craig. "Freedom, Dialectic and Philosophical Anthropology." Journal of Critical Realism 12, no. 1 (January 2013): 13–44. http://dx.doi.org/10.1179/rea.12.1.p68576pg72223062.

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Brozi, Krzysztof J. "Philosophical Premises of Functional Anthropology." Philosophy of the Social Sciences 22, no. 3 (September 1992): 357–69. http://dx.doi.org/10.1177/004839319202200304.

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O'Reilly, Dermot. "Social Inclusion: A Philosophical Anthropology." Politics 25, no. 2 (May 2005): 80–88. http://dx.doi.org/10.1111/j.1467-9256.2005.00232.x.

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In this article the theoretical conflations associated with the concept of social exclusion are disaggregated into a number of competing versions in terms of their social scientific and normative bases. The types of policy, analysis and critique that are engendered by these conceptions of exclusion are examined for their underlying social scientific methodology. The disjunction between positive, interpretative and critical approaches to social exclusion can only satisfactorily be broached by a methodology utilising a critical realist framework. This framework requires the integration of a theorised dialectical linkage between inclusion and exclusion. The necessary conceptual prerequisites are outlined for modelling inclusion and exclusion in a substantive, contextually sensitive manner that enables critical assessment.

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Zorzi, Graedon. "Liberalism and Locke's Philosophical Anthropology." Review of Politics 81, no. 2 (2019): 183–205. http://dx.doi.org/10.1017/s0034670518001183.

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AbstractPerhaps in part because of an issue related to chronology of publications, the connections between Locke's liberalism and philosophical anthropology are underappreciated. This essay addresses that issue and re-examines Locke's account of the person, treating it as an interpretive key to Locke's political thought. Locke'spersonis, contra the standard readings, a relational concept that refers to beings capable of law in terms of their accountability to law; descendants of Adam are equal as persons in that they hold identical rights (or prerogatives) and duties under the divine law. This philosophical anthropology leads to a principle—eschatological accountability delimits legitimate moral and political authority, so authority over a person is necessarily limited by that person's accountability to God—that helps to clarify certain misunderstandings of the status of moral authority within Lockean liberalism and to explain how Locke set the terms of subsequent debates about the limits of political authority.

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Risjord, Mark. "The Philosophical Roots of Anthropology." American Ethnologist 27, no. 3 (August 2000): 752–53. http://dx.doi.org/10.1525/ae.2000.27.3.752.

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Bugaeva, Lyubov, and John Ryder. "Constitutive Relations: A Philosophical Anthropology." Human Affairs 15, no. 2 (December 1, 2005): 132–48. http://dx.doi.org/10.1515/humaff-2005-150205.

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Csepregi, Gabor. "Intercultural Approach to Philosophical Anthropology." Études maritainiennes / Maritain Studies 27 (2011): 3–16. http://dx.doi.org/10.5840/maritain2011271.

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Kostiuchkov, S. K., and I. I. Kartashova. "Philosophical Anthropology as a Space for the Evolution of Biopolitical Knowledge: From Ancient Natural Philosophy to Modern Microbiopolitics." Anthropological Measurements of Philosophical Research, no. 21 (June 30, 2022): 15–27. http://dx.doi.org/10.15802/ampr.v0i21.260307.

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Purpose. The study aims to substantiate philosophical anthropology as a space for the development of biopolitics, which is a relatively new synthetic scientific knowledge of the political in the biological and the biological in the political, which, however, has its roots in the era of antiquity. The analysis of biopolitics in the context of contemporary global challenges, in particular the COVID-19 pandemic, is carried out, which allows to actualize a new direction of biopolitics – microbiopolitics. Theoretical basis. The study is based on an understanding of the initial, in relation to biopolitics, the nature of philosophical anthropology. While philosophical anthropology seeks an answer to the question – who is Homo sapiens, given the biosocial nature of man, biopolitics specifies the question in the form – who is homo politicus in modern socio-political space with a focus on the imperative of a human-centred approach in the social sciences. The study is based on scientific works by specialists in philosophical anthropology and biopolitics. Originality. The authors substantiate the expediency and relevance of considering philosophical anthropology as a contextual space for the evolution of biopolitical knowledge from the natural philosophy of Antiquity to modern microbiopolitics. Conclusions. Philosophical anthropology is seen as a specific epistemological landscape in which fields of scientific knowledge are formed and developed that are in one way or another involved in the philosophical problems of man: philosophical psychology, social anthropology, philosophy of medicine, humanology, philosophy of education, ethics, as well as biophilosophy, bioethics, and, in particular, biopolitics.

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Marek, Jakub. "Lidské určení jako problém definice člověka ve filosofické antropologii." Lidé města 9, no. 2-3/21 (December 1, 2007): 27–38. https://doi.org/10.14712/12128112.3751.

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This article tentatively dissects the basic problems of philosophical anthropology that call for more thorough and more consistent treatment in the future. In the first section the article tracks the problem of anthropology as an integral science of man which deals with problem of human objectivity and one’s subjectivity. It is followed by focusing on philosophical anthropology showing it in three different specific forms, as a “general science”, “universal treatment”, and “prophetic philosophy”. The crucial basic problem is from which angle and with which claim it is applied in outlining the philosophical anthropology and what are its limits. The second section is devoted to the actual “destiny of humanity” as the basic problem of philosophical anthropology reflecting primarily how is this topic addressed by Max Scheler and Arnold Gehlen, two representatives of more detailed understanding of philosophical anthropology. The question of subjectivity as a focal point of understanding the very humanity of a individual human being is finally followed form the perspective of Kierkegaard's spirit determination.

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Popov, V. Y., and Е. V. Popova. "Analytical Anthropology of Peter Hacker." Anthropological Measurements of Philosophical Research, no. 20 (December 28, 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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Medzhidova, Nargiz. "An integral approach to the study of problems of philosophical anthropology." Metafizika Journal 6, no. 4 (December 15, 2023): 10–24. http://dx.doi.org/10.33864/2617-751x.2023.v6.i4.10-24.

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The article examines an integral approach to the study of issues in philosophical anthropology. Research pertaining to realms such as philosophical anthropology necessitates a comprehensive approach, or, in contemporary terms, an integral approach. The requirement for employing this approach arises from the realities faced by humanity in the modern stage of its development. The fundamental principle of the integral approach is its comprehensiveness, which entails the understanding of not only oneself but also others, humanity, and nature. There are several schools conducting integral studies, yet these investigations, including in the philosophical understanding of humanity, are not fully substantiated. Consequently, there arises a need for a more detailed examination of the integral approach in the philosophical understanding of humanity. Philosophical anthropology, representing conceptual knowledge about the human, with the ability to synthesize various scientific knowledge, brings together different spheres of science that study the human and society. As a result of this integration, there is an exchange between philosophical anthropology and specific sciences, resulting in the enrichment of theoretical and specific scientific knowledge about the human. The conducted research has established the necessity of applying an integral approach to address contemporary human and societal issues, particularly in philosophical anthropology.

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Kudryashov, I. S. "Anthropology versus philosophy: conceptualization of ideas of psychoanalysis." Siberian Journal of Philosophy 22, no. 2 (March 11, 2025): 28–45. https://doi.org/10.25205/2541-7517-2024-22-2-28-45.

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This article offers a critical rethinking of the view on ideas of psychoanalysis that have been established in Russian philosophical texts. The need to consider psychoanalytic concepts in the history of philosophy of the twentieth century, as well as in other educational courses, led to the creation of an unsubstantiated theoretical construct – «the philosophy of psychoanalysis». Against the backdrop of a number of problems of this type of conceptualization, we propose to concretize the area of interaction between philosophy and psychoanalysis to a series of anthropological questions that have consequences for cultural, ethical and socio-philosophical issues, but in a revised form that does not have a direct connection with the theory and practice of contemporary psychoanalysis. Such a clarification, as shown in the article, allows us to more adequately and correctly (without the inaccuracies of a superficial and philosophically biased translation) present the originality of psychoanalytic ideas. This approach confronts us with the question of how exactly contemporary psychoanalytic thought can be used as a methodology in philosophical and anthropological research.

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Kurbanova, Lolakhan A. "FORMATION AND DEVELOPMENT OF HUMAN ANTHROPOLOGY AND ELITOLOGY IN PHILOSOPHY." Journal of Social Research in Uzbekistan 03, no. 01 (January 1, 2023): 37–44. http://dx.doi.org/10.37547/supsci-jsru-03-01-06.

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Mirchev, Dimitar. "THE IMPORTANCE OF PHILOSOPHICAL ANTHROPOLOGY FOR MEDICINE." Knowledge International Journal 32, no. 4 (July 26, 2019): 451–54. http://dx.doi.org/10.35120/kij3204451m.

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Nowadays we have a need not only for means of existence but also means of a better existence. Medicine is one such tool, hence the requirements of it are constantly increasing. Modern medicine, as an integrative science, needs comprehensive knowledge of the human being, based on the philosophical science as well as on the accumulated empirical knowledge in the medical field, because no discipline individually is able to answer the questions of the meaning of human existence. Therefore, for the most precise knowing of human beings, wide knowledge is necessary, consisting of philosophical and medical notions about the processes that take place in the human organism, aided by philosophical anthropology. Anthropology serves as the foundation of all sciences concerning human knowledge, origin and culture - medicine, ontology, history, archeology, ethnology, etc. In order to understand the main aspects of a specific science and, particularly philosophical anthropology and its relation to medicine, it is necessary to clarify the notion of philosophical anthropology. The multifaceted nature of the question of the essence of man and his attitude to the world around him finds expression in the formation of philosophical anthropology as the main direction in philosophy. In the history of human thought, the term "philosophical anthropology" is used with double meaning. On one hand, anthropology comprises ancient and modern philosophical views of man, which, although not developed as a self-study, contain a certain understanding of the nature of man as an individual and person. on the other hand, this concept is entirely determined by the emphasis on man as a subject of philosophical reflection. The different aspects and diversity of human existence require an objective research and an authoritative answer to the question of the meaning of human life and place of human beings. In a certain sense, all fundamental problems of philosophy can be reduced to the question, what is the essence of man and his place in being and the world. Based on the unique human nature, different philosophical schools and directions attempt to respond to the fundamental question of the meaning of life. The affirmation of contemporary philosophical anthropology as an independent science in the 20s of the twentieth century is largely due to the german philosopher Max Scheler (1874-1928) and his fundamental work "The Human Place in the Cosmos". Significant contributions to the development of anthropology have also Kant, Plesner, Gellen, Pascal, Ortega and Gasset, Ludwig Feuerbach, Karl Jaspers, William James, Erich Rothacker, as well as the anthropological ideas and views in the theories of the different directions in medicine, psychology, sociology, biology, ecology etc.

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Martins, Angela Vidal Gandra. "Philosophical Anthropology : A Path to the Rule of Law." Contemporary Social Sciences 27, no. 3 (July 1, 2018): 194–203. http://dx.doi.org/10.29070/27/58081.

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Haldane, John. "Incarnational Anthropology." Royal Institute of Philosophy Supplement 29 (March 1991): 191–211. http://dx.doi.org/10.1017/s1358246100007542.

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The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth, in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. Finding themselves in a minority, they might well look elsewhere for support, hoping to establish the idea that opposition to scientific and Cartesian ways of thinking is by no means philosophically eccentric. Perhaps this partly explains the increasing British and North American interest in ‘continental’ thought, particularly as it bears (as most of it does) on the nature of human beings. Husserl, Heidegger, Merleau-Ponty and Sartre are obvious enough subjects for such attention.

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Trexler, Adam. "Veiled Theory: The Transmutation of Anthropology in T. S. Eliot's Critical Method." Paragraph 29, no. 3 (November 2006): 77–94. http://dx.doi.org/10.3366/prg.2007.0007.

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While literary criticism is often seen as an unself-reflective forerunner to literary theory, this article argues that T.S. Eliot's theory of critical practice was a philosophically informed methodology of reading designed to create a disciplinary and institutional framework. To reconstruct this theory, it enriches theoretical methodology with intellectual and institutional history. Specifically, the article argues that Eliot's early critical theory depended on the paradigms of anthropology and occultism, developed during his philosophical investigation of anthropology and Leibniz. From this investigation, Eliot created an occult project that used spiritual monads as facts to progress toward the Absolute. The article goes on to argue that Eliot's methodology of reading was shaped by anthropology's and occultism's paradigms of non-academic, non-specialist reading societies that sought a super-historic position in human history through individual progress. The reconstruction of Eliot's intellectual and institutional framework for reading reveals a historical moment with sharp differences and surprising similarities to the present.

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Borisenkova, Anna. "Introduction: Philosophical Anthropology and Social Analysis." Études Ricoeuriennes / Ricoeur Studies 3, no. 1 (June 25, 2012): 1–5. http://dx.doi.org/10.5195/errs.2012.138.

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Knaup, Marcus. "Approaching Edith Stein´s Philosophical Anthropology." Filosofiya-Philosophy 33, no. 1 (March 25, 2024): 52–61. http://dx.doi.org/10.53656/phil2024-01-03.

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In the following contribution I would like to present Edith Stein´s Philosophical Anthropology in somewhat more detail. I am going to pursue the issue of being human in Stein, to address fundamental issues and key concepts of her oeuvre, to refer to other approaches, to point out to Stein´s innovative contribution to Philosophical Anthropology under the horizon of phenomenology and classical metaphysics. As a preliminary remark, I would first like to outline a few lines of Stein’s biography. It is of course also possible to skip the first chapter and go straight to the philosophical considerations.

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Midgley, Mary, and Nicholas Rescher. "Human Interests; Reflections on Philosophical Anthropology." Philosophical Quarterly 41, no. 165 (October 1991): 505. http://dx.doi.org/10.2307/2220088.

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Dolista, Josef. "Concept of person in philosophical anthropology." Kontakt 10, no. 1 (July 27, 2008): 62–67. http://dx.doi.org/10.32725/kont.2008.008.

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Sertakova, Ekaterina Anatolievna. "Philosophical Grounds of Modern Urban Anthropology." Siberian Journal of Anthropology 2, no. 2 (August 20, 2018): 70–86. http://dx.doi.org/10.31804/2542-1816-2018-2-2-70-86.

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Journal articles on the topic 'Philosophical anthropology'

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