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Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 4 березня 2023

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1

Mansoor, Jameel Mohsin. "Symbolic semantics in philosophy and anthropology." International Journal of Psychosocial Rehabilitation 24, no. 04 (February 28, 2020): 2607–14. http://dx.doi.org/10.37200/ijpr/v24i4/pr201367.

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2

Krstic, Predrag. "Philosophical anthropology, anthropologic of philosophy and after." Filozofija i drustvo 18, 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".

3

Castoriadis, Cornelius. "Anthropology, Philosophy, Politics." Thesis Eleven 49, no. 1 (May 1997): 99–116. http://dx.doi.org/10.1177/0725513697049000008.

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4

Dennett, Daniel C. "Philosophy or Auto-Anthropology?" Epistemology & Philosophy of Science 56, no. 2 (2019): 26–28. http://dx.doi.org/10.5840/eps201956224.

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

5

Davis, Paula Jean. "Anthropology and African Philosophy." CLR James Journal 7, no. 1 (1999): 151–63. http://dx.doi.org/10.5840/clrjames1999/20007111.

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6

Ruiz, Beatriz, Daniel Arapu, and Juliet Vale. "Anthropology: Science and Philosophy." Diogenes 47, no. 188 (December 1999): 73–84. http://dx.doi.org/10.1177/039219219904718808.

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7

Ouweneel, Willem J. "Supratemporality in the Transcendental Anthropology of Herman Dooyeweerd." Philosophia Reformata 58, no. 2 (December 17, 1993): 210–20. http://dx.doi.org/10.1163/22116117-90000066.

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

8

Descombes, Vincent. "Philosophy and anthropology after structuralism." Paragraph 14, no. 3 (November 1991): 217–39. http://dx.doi.org/10.3366/para.1991.0016.

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9

Kirilenko, Vladimir G. "S.S. Horuzhiy’s Oeuvre in Modern Philosophy and the Synergic Discourse of Selfhood." Almanac “Essays on Conservatism” 64 (June 30, 2021): 507–11. http://dx.doi.org/10.24030/24092517-2021-0-2-507-511.

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

10

Popov, V. Y., 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.

11

Podoroga, Boris. "On Valery Podoroga’s Analytical Anthropology of the Landscape." Chelovek 32, no. 5 (2021): 67. http://dx.doi.org/10.31857/s023620070017439-9.

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In present article the concept of landscape is considered to be one of the key concepts of analytical anthropology which is Valeria Podoroga’s complex investigation program of art, literature and philosophy. Notion of landscape defines analytical strategy chosen by the Russian philosopher for study on west European philosophy of the XIX–XX centuries. The landscape is considered as a complex spatial notion which possesses geographic, sensual, cultural, historical, and topological dimensions. Emphasis is placed on the topological-communicative function of the landscape, which provides a form of expression for philosophical ideas. This function is described by examples from the texts of Kierkegaard, Nietzsche and Heidegger which are the objects of Podoroga’s analysis. In conclusion landscape is considered as a universal “neutral space” which makes possible to transmit a unique poetic-philosophical experience to the reader and discussed abilities using analytical anthropology for the study of new material.

12

Achternkamp, Anne. "Natural Law in Origen’s Anthropology." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 138–48. http://dx.doi.org/10.1515/zac-2019-0008.

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Abstract The term of natural law plays an important role in the anthropology of the great theologian and philosopher Origen of Alexandria. By distinguishing a great variety of notions of law in the scripture, Origen locates the specific notion of natural law in the guiding part of the soul called the heart and the ἡγεμονικόν or νοῦς in the Bible and philosophy, respectively. The natural law enables man with this location and in interaction with λόγος to distinguish between good and evil and to act ethically. Natural law therefore is the foundation of responsibility and the imputation of sin.

13

Shumskoy, Andrey V. "The philosophy of Friedrich Nietzsche: Nikolai Berdyaev’s reception and interpretation." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2021): 166–78. http://dx.doi.org/10.17072/2078-7898/2021-2-166-178.

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The article deals with the problem of Nikolai Berdyaev’s reception and interpretation of the philosophy of Friedrich Nietzsche. We attempt to reconstruct Berdyaev’s attitude to the creative heritage of the great German philosopher. The phenomenon of Nietzsche was mainly perceived by the Russian philosophy of the early 20th century in a religious context. For Berdyaev himself, the personality of Nietzsche became one of the starting points for comprehending the existential dialectic of human destiny in the world historical process. In Nietzsche’s works, Berdyaev was first of all captivated by the eschatological theme the philosopher addressed, his striving for the end and the limit. Berdyaev called Nietzsche the greatest phenomenon of modern history, dialectically completing the humanistic anthropology of the West. The Russian philosopher viewed Nietzsche as the forerunner of a new religious anthropology, a religious prophet of the West, making a return to the old European humanism no longer possible. Berdyaev was convinced of the need to overcome and internalize the spiritual experience of Nietzsche. The latter opens up the prospect of transition to a new anthropological era, in which human existence must be justified by creativity. Berdyaev viewed creativity as a new religious revelation of Christianity, not manifested in patristic tradition and historical Christianity. In creative acts, man overcomes objectification as a fallen state of the world. The article examines the key ideas of Nietzsche’s philosophy through the prism of religious existentialism and personalism of Berdyaev. Berdyaev’s attitude to Nietzsche was ambivalent: on the one hand, he highly appreciated how radically the German philosopher formulated the problem of a person’s creativity; on the other hand, he viewed the anti-Christian concept of the superman, leading to human godhood, as absolutely unacceptable for Russian religious philosophy and Christianity. Berdyaev assessed the new revelation of Nietzsche about the superman and the will to power as false and demonic, radically contradicting the foundations of Christian anthropology about man and the religious ethics of creativity.

14

Kovtun, L. V., and Y. O. Shabanova. "Anthropology of "Philosophy of Translation": Contemporary Ukrainian Philosophical Dimension." Anthropological Measurements of Philosophical Research, no. 21 (June 30, 2022): 38–53. http://dx.doi.org/10.15802/ampr.v0i21.260319.

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Purpose. The study is aimed at the "philosophy of translation" methodology outlining as an original philosophical texts translation tool from the point of view of culture as anthropological phenomena, namely, individuals’ participating in the text creation process providing the consistent following tasks solution: a) clarifying the text author’s role, which is the object of recipients’ perception; b) the human psyche inexhaustible potential realization for the primary text semantic content understanding by the translator to prevent its distortion; c) defining the requirements for the translation process as a mean of bringing the reader closer to author’s understanding by language barrier elimination as an intuitive "obstacle" on its way. Theoretical basis. The author proceeds from the factual absence of the "philosophy of translation" concept unambiguous definition in the modern anthropological and philosophical space and seeks to take into account all the factors affecting the newly created text quality due to the all participants’ features reviled on every stage of the text translation process. Today, the "philosophy of translation" is a widely used phrase, though ignoring the characteristics of man as a single meaning creator of the concept under study. The article provisions are based on philosophical, translation, and psychological studies with an emphasis on classical and non-classical anthropology research (Gadamer, Khoma, Holovach, Chepeleva, Dizdar, Leonov, Lotman, Bakhtin, etc.). Originality. The author proposes a methodology for the original philosophical text adaptation and presents a generalized step-by-step scheme for its translation, which helps to solve the personality of the researcher and/or translator’s influence problem on the individual author’s meaning preservation during its reproduction in a reader’s convenient language. Conclusions. A look at the "philosophy of translation" from the philosophical anthropology point of view allows us not only to consider the process of translation from the individual characteristics of all the participants (author/philosopher-reader-researcher/translator-reader-philosopher/reader) but also to describe such translation methodology by concentrating on highlighting the author’s reasoning course, which rises new knowledge and encourages further philosophical reflection within the human nature instability problem. The translation of a philosophical text not only reproduces the semantic structure of the original message but also provides a number of possible dialogical reactions to it as an object of human phenomenology. The proposed concept takes into account any reader’s needs, fully preserving the author’s position.

15

Putra, Heddy Shri Ahimsa. "Structural Anthropology as a Transcendental Philosophy." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 145. http://dx.doi.org/10.20871/kpjipm.v1i2.17.

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<div><p>There are at least three kinds of structure we ﬁnd in Islamic socio-cultural phenomena. First is the binary oppositional structure, which has two kinds of variations : hierarchical and non-hierarchical. Second is the threefold structure which has three kinds of variations, the hierarchical, the non-hierarchical and the triangle, third is the ﬁvefold structure.</p><p>Those structures are neither material nor spiritual. They are above the material, the behavioral, as well as the spiritual phenomena, but they are manifested, expressed in material, behavioral and spiritual phenomena. They are thus the transcendental structures in Islam. Are those structures universal ? Can we ﬁnd them in other religions? To answer these questions we need to analyze data from other religions.</p></div>

16

Duquette, David A. "Philosophy, Anthropology, and Universal Human Rights." Social Philosophy Today 11 (1995): 139–53. http://dx.doi.org/10.5840/socphiltoday19951120.

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17

RICKMAN, H. P. "IS PHILOSOPHIC ANTHROPOLOGY POSSIBLE?" Metaphilosophy 16, no. 1 (January 1985): 29–46. http://dx.doi.org/10.1111/j.1467-9973.1985.tb00150.x.

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18

Piskoppel, Anatoliy A. "«Chelovekoznaniye» (Knowledge of Man) of B. G. Ananiyev on the Background of Philosophic Anthropology." Yaroslavl Pedagogical Bulletin 6, no. 123 (2021): 117–30. http://dx.doi.org/10.20323/1813-145x-2021-6-123-117-130.

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Chelovekoznaniye of B. G. Ananiyev, «a plan of XXI psychology», belongs to that area of knowledge which borders and even intersects philosophy. It is the area of «psychological anthropology», the area of attempts to come to wider definitions of its object, and these are older than the «scientific» psychology itself, that counts down from W. Wundt. Traditionally it was philosophic anthropology that was concerned with the essence of «man and human society» and the idea of chelovekoznaniye essentially presupposed the orientation to the content of philosophic-anthropological reflexion. As B. G. Ananiyev relied only on the «dialectico-materialistic teaching» as a branch of philosophic thought grown from the German classical philosophy the philosophic-anthropological basis of his enterprise inevitably remained limited and narrowed on the background of both historical and modern forms of the world philosophic thought. The modern significance of this «plan of XXI psychology» could not be valued without investigating it on this background. The philosophic anthropology from the beginning of XX century has lived through many transformations. First of all, there was a galactic explosion: it has broken into an infinite number of anthropologies — political, cultural, social, pedagogical, religious. This process does not come to an end. The differentiation of philosophic-anthropological knowledge continues in the form of different approaches of the non-classical anthropology. The history of unsuccessful search of human nature and essence has shown that «the human is not given as nature but is made as project «. Human projects are molded, constructed, created. They are «man-made», created by means of cultural practices. The modern non-classical anthropology is interested in mass, socially significant trends, more than that, the trends which being followed do change radically the way of life of man, his identity. Being such «experiments on oneself» (transtrends) which lead to leaving the historical scene by man and , которые, по сути дела, направлены на уход человека с исторической сцены и replacing him with a close, but different being.

19

Markov, B. V. "COGNITIVE PRACTICES OF ANALYTICAL ANTHROPOLOGY." Humanities And Social Studies In The Far East 17, no. 3 (2020): 22–29. http://dx.doi.org/10.31079/1992-2868-2020-17-3-22-29.

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The article is devoted to the problem of comparing analytical practices of modern philosophy. Such a problem was put in the philosophy of cognition of L.A. Mikeshina. She thoroughly studied phenomenology, hermeneutics, analytical philosophy, structuralistict and post-structuralistic concepts. Her book identifies the boundaries and possibilities of modern philosophy. The originality of L.A. Mikeshina's program is to connect hermeneutics with cognitive theories. This program is continued in the article. It is supplemented by the study of methods of philosophical anthropology. Analytical practices of philosophy are formed on the basis of book culture and are designed to analyze texts. The development of a figurative, "screen" culture generates the need for analytics and conceptualization of visual discourse. The question of how we navigate images is solved by searching for words that express the meaning of the visible. The article reveals the specifics of the study of images in visual anthropology. The object of analysis is also music, design, architecture. A set of analytical techniques for analysis of medial culture is presented. A project to study the cultural space, in the context of which philosophical concepts are formed, has been proposed.

20

Holbraad, Martin. "The Shapes of Relations: Anthropology as Conceptual Morphology." Philosophy of the Social Sciences 50, no. 6 (June 1, 2020): 495–522. http://dx.doi.org/10.1177/0048393120917917.

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Building critically on anthropology’s “ontological turn,” this article isolates conceptualization (as distinct from explanation and interpretation) as a core concern for anthropological thinking: anthropology as the activity of transfiguring the contingency of ethnographic materials in the formal language of conceptual relations and distinctions. Focusing on works by Mauss and Evans-Pritchard, as well as my own research, the article articulates the morphological character of such a project. While akin also to philosophy, such attention to the “shapes” of conceptual relations is analogous to the practice of art in its concern for the expressive potentials of these acts of conceptual transfiguration.

21

Baranova, Jūratė. "Friedrich Nietzsche’s Political Philosophy as Political Anthropology." Problemos 98 (October 23, 2020): 94–106. http://dx.doi.org/10.15388/problemos.98.8.

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The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong’s presumption that Nietzsche’s political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche’s thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche’s thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche’s political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in.

22

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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23

Fox-Muraton, Mélissa. "Existence Philosophy as a Humanism?" Kierkegaard Studies Yearbook 24, no. 1 (September 12, 2019): 345–73. http://dx.doi.org/10.1515/kierke-2019-0014.

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AbstractThis article examines the challenges for understanding Kierkegaard’s philosophy from the perspective of our modern, heterogeneous societies, and seeks to define a humanism or existential ethics within Kierkegaard’s existential anthropology. After examining the problems inherent in Kierkegaard’s account of neighbor-love and human equality, we question the possibility of separating Kierkegaard’s existential anthropology from his Christian ontology. Suggesting that Kierkegaard’s philosophy does not leave us empty-handed, as political and social critiques claim, we sketch out the premises for a Kierkegaardian understanding of existential ethics which is not merely an ethics of self-accomplishment, but which places concern for others at the fore.

24

Aronson, Oleg. "The Poetic and the Political in Valery Podoroga’s Analytical Anthropology." Chelovek 32, no. 5 (2021): 50. http://dx.doi.org/10.31857/s023620070017438-8.

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The article is devoted to an analysis of the creative work of the Russian philosopher Valery Podoroga. It focuses on the special discipline he created, namely, “analytical anthropology”, and the book “Anthropograms”, in which Valery Podoroga sets out the basic principles and analytical tools of his philosophical work. Examining the books of the philosopher that preceded the creation of analytical anthropology and those that were written later, it is possible to single out two important lines of his research. First, the philosophy of literature and second, research in the field of the political. Podoroga’s understanding of literature is broader than that of a cultural practice or a social institution. For him, it is the space of the corporal experience of contact with the world, in which the affective aspect of thinking is realized. This line of analysis points to the “poetic” dimension of the experience of thinking, since the emphasis here is on what Jakobson called the “poetic function of language”, its orientation toward itself. It is precisely the literary aspect that becomes important when analyzing the texts of philosophers (Kierkegaard, Nietzsche, Heidegger); however, what is even more important is that in the very experience of fiction Podoroga is trying to find new means for philosophy. His “poetic line” is closely connected with the poetics of space (Bachelard) and the phenomenology of the body (Merleau-Ponty, Henry). It is the combination of poetics and phenomenology that allows Podoroga to overcome both the orientation of poetics exclusively toward language and the categorical apparatus of philosophy. The main result of Valery Podoroga’s work is the creation of an “anthropogram”, a special kind of scheme in which the action of the Work (a literary work, but not only) is immanent to the dynamics of the world. Is it possible to create such anthropograms outside the field of literature? Podoroga does not specify. The article attempts to show how Podoroga’s ways of working with literary texts correlate with his works dealing with the technologies of power and violence, transforming separate political and ethical terms into anthropograms, that is, forms of thought immanent to life itself.

25

Schmidt, Nancy J. "Anthropology and Literature: Diverse Perspectives:A New Interdisciplinary Approach to People, Signs and Literature.;Literature and Anthropology.;Literature and Anthropology.;Litterature et anthropologie. L'Homme.;Litterature and anthropologie." Anthropology Humanism 17, no. 3-4 (December 1992): 98–104. http://dx.doi.org/10.1525/ahu.1992.17.3-4.98.

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26

KARIMOV, Rakhmat, and Rauf BEKBAEV. "The Traditionalism of Rene Guenon in the Discourse of Philosophy of History and Social Anthropology." WISDOM 21, no. 1 (March 28, 2022): 194–202. http://dx.doi.org/10.24234/wisdom.v21i1.712.

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The article provides a complex analysis of the problems of traditionalism in the teaching of Rene Guenon, a famous French philosopher author of works on metaphysics, symbolism and initiation. Attention is drawn to the fact that traditionalism sublimated and produced a theoretical formulation of ideals, systems, values aimed at the conscious cultivation of this worldview. The roots of the philosophical reflection of traditionalism, which originated in ancient times, starting with ancient Chinese and ancient Indian philosophy, through ancient Greek philosophy to its modern doctrines, are analyzed. The concept of Tradition, which Guenon defined as the so-called Primordial Tradition, is considered. A comparative analysis of the problem of intellectual intuition of Rene Guenon and Henri Bergson in the context of social philosophy is carried out. Particular attention is paid to the concept of Rene Guenon’s philosophy of history, in which the basic position is occupied by the theory of cosmic cycles based on the cosmology of Hinduism.

27

Trubina, Elena. "Philosophy in Anthropology: Learning Concepts from Life." Этнографическое обозрение, no. 5 (October 2018): 59–77. http://dx.doi.org/10.31857/s086954150001477-4.

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28

Bielefeldt, Heiner. "Freedom and Anthropology in Kant’s Moral Philosophy." Faith and Philosophy 23, no. 2 (2006): 229–32. http://dx.doi.org/10.5840/faithphil200623223.

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29

Reyburn, Duncan. "Giving Life, Giving Death: Psychoanalysis, Anthropology, Philosophy." Body and Religion 1, no. 1 (July 7, 2017): 119–24. http://dx.doi.org/10.1558/bar.33963.

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30

Goodale, Mark. "Anthropology and the Philosophy of Human Rights." Anthropology News 47, no. 5 (May 2006): 6. http://dx.doi.org/10.1525/an.2006.47.5.6.

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31

DENNETT, DANIEL. "3. Philosophy as Mathematics or as Anthropology." Mind & Language 1, no. 1 (March 1986): 18–19. http://dx.doi.org/10.1111/j.1468-0017.1986.tb00090.x.

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Lee, Seung-Kee. "Freedom and Anthropology in Kant's Moral Philosophy." Journal of Value Inquiry 38, no. 4 (December 2004): 569–74. http://dx.doi.org/10.1007/s10790-005-6047-7.

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Haynes, Kingsley E., and R. G. Stubbings. "Planning and Philosophy: The Anthropology of Action." Journal of Planning Education and Research 6, no. 2 (January 1987): 75–85. http://dx.doi.org/10.1177/0739456x8700600202.

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Gurevich, Pavel. "The Philosophical Anthropology of Martin Buber." Philosophical anthropology 7, no. 2 (2021): 6–33. http://dx.doi.org/10.21146/2414-3715-2021-7-2-6-33.

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Martin (Mordechai) Buber was born in Vienna in 1878. He lived in Germany until 1933, then emigrated to Switzerland, and later to Palestine. After the Second World War, the philosopher condemned Arab-Jewish hostility and inhumane actions towards Palestinian Arabs. Buber died in 1965 in Jerusalem. The creative legacy of the philosopher is extremely popular in many countries. As a thinker, Buber combined many diverse interests and aspirations. He was a non-trivial sage-philosopher, a brilliant translator of the Tanakh, a researcher of Hasidism, an outstanding educator and preacher, poet and writer. Buber's views are close to dialectical theology and existentialism. The central idea of Buber's philosophy is being as a dialogue between God and man, man and the world. Developing the concept of religious existentialism, the thinker significantly enriched philosophical anthropology. The insight expressed by him, rooted in the biblical tradition, is simple and majestic: a person's life is in dialogue with other people who are like him. This dialogue is creative and saving when it is carried out through the medium of God, his precepts about morality and love. It is in this dialogue that the vitality of God himself is revealed. Thus, Buber responded with all his creativity to the philosophical ideas of the XX century, to the ideas of "the death of God" and "the death of Man".

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Pankiv, Olesia. "Reffering to the Life and Work of Roman Ingarden ((Review of the collective monograph “Philosophy of Roman Ingarden and the Modernity”. Ed. by Dm. Shevchuk. Ostroh: Publishing House of the National University “Ostroh Academy”, 2021)." Humanitarian vision 7, no. 2 (November 16, 2021): 65–69. http://dx.doi.org/10.23939/shv2021.02.065.

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The content and main issues of the collective monograph “Philosophy of Roman Ingarden and Modernity” edited by Dmytro Shevchuk, issued on materials of the International Conference, which took place in Lutsk at the National University “Ostroh Academy”. In this monograph covered the views and fundamental problems of the famous Polish philosopher in the field of ontology, epistemology, anthropology, axiology, philosophy of literature. We can assume that the authors of the monograph managed to achieve the goal: outlined the significance of R. Ingarden’s achievement for modern philosophy, compared with the views of representatives of the Lviv-Warsaw School, phenomenology, semiotics, philosophy of dialogue and others. The relevance and prospects of the study of R. Ingarden’s works in Ukraine are noted.

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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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Gorbachev, Maxim. "Anthropology of Aspiration." Chelovek 33, no. 4 (2022): 26. http://dx.doi.org/10.31857/s023620070021626-5.

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The article is devoted to human aspiration as one of the main human abilities. After clarifying and limiting the concept of “aspirations” in the work, its analysis is carried out in several directions. The foundations of aspiration are considered, what allows a person to strive, providing the very possibility of aspiration, first of all, the imaginary and awareness of absence. The characteristic of the object of aspiration, independent of particular cases of aspiration, of what a person inevitably strives for, if he really strives, is also given. It's about an imaginary future pleasure. Next, the very emergence of aspiration is considered, which is associated with the spontaneous self-action of a person. After that, the author turns to the types of aspiration associated with his attitude to choice and the specifics of its occurrence. Then the article analyzes the problem of action as one of the components of the question of aspiration. At the same time, the action may or may not be assumed by aspiration. In addition, the question is raised about the role of the presented possibility of the realization of aspiration, the specifics of which depend on the specifics of a particular case of a person's aspiration. Moreover, the idea of realization depends on whether a person can, in principle, strive for a particular goal.

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Dastur, Françoise. "Phenomenology and Anthropology." Philosophy Today 54, no. 9999 (2010): 5–14. http://dx.doi.org/10.5840/philtoday201054supplement41.

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Kozlovskyi, Victor. "The Origins and Principles of Kant's Pragmatic Anthropology." Filosofiya osvity. Philosophy of Education 19, no. 2 (December 23, 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, as well as Kant’s notes, the research on conceptual differences between pragmatic anthropology model and other human studies that German philosopher developed in his transcendental philosophy, as well as in metaphysic and naturalistic subjects, which he also taught in University of Königsberg, can be conducted. Theoretical backgrounds that enabled genesis of pragmatic view on a human are a part of this investigation. On this connection, a special attention is paid to the role of physical geography, its conceptual language in the genesis of pragmatic view on a human. It was physical geography, which Kant taught long before a new model of anthropology, which has led to a gradual metaphysical interpretation of Kant's view on a human, his soul and freedom. Conceptual matter of pragmatic anthropology model, its connection to perceiving a human as an active subject who with his own efforts constitutes his own nature, which, in its turn, is the part of the nature, is studied. Basic concepts of Kant’s anthropology are analyzed in this regard; their dissimilarities to empirical and moral dimensions with the help of which German philosopher is trying to answer the question: “What a human is?” are deliberated on. However, the answer to this question is fundamentally differing from the answers offered by Kant's pragmatic anthropology. Anthropological ideas of the German philosopher have essentially affected its pedagogical doctrine.

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Robinson, Daniel N., and Rom HARRE. "The Demography of the Kingdom of Ends." Philosophy 69, no. 267 (January 1994): 5–19. http://dx.doi.org/10.1017/s0031819100046581.

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In the Groundwork of the Metaphysic of Morals' Kant is explicit, sometimes to the point of peevishness, in denying anthropology and psychology any part or place in his moral science. Recognizing that this will strike many as counterintuitive he is unrepentant: ‘We require no skill to make ourselves intelligible to the multitude once we renounce all profundity of thought’. That the doctrine to be defended is not exemplified in daily experience or even in imaginable encounters is necessitated by the very nature of morality which cannot be served worse ‘… than by seeking to derive it from examples’. Thus, the project of the moral philosopher begins with the recognition that the moral realm is not mapped by anthropological data and does not get its content therefrom. Rather, moral philosophy must be ‘completely cleansed’ of everything that is appropriate to anthropology:

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Ryapolov, Sergey V. "The question of human in the philosophy of archimandrite Theophan (Avsenev)." Vestnik of Samara State Technical University. Series Philosophy 4, no. 4 (January 8, 2023): 33–44. http://dx.doi.org/10.17673/vsgtu-phil.2022.4.4.

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The article deals with the philosophical anthropology of the original Russian thinker, Archimandrite of the Russian Orthodox Church Theophan (Avsenev). He formulated the original philosophical doctrine of human, based on patristic theology, philosophy of Platonism and schellingian philosophical anthropology. The philosopher distinguishes between the human body, the physical component that connects human with the inorganic being and the world of plants and the spirit that connect human with the God. The worldly inclinations of the soul connect human with animals. And the spirit aspiring to God is the true essence of human. But since God is immense and unattainable in his essence, human reveals Godly perfection in the world as truth, beauty, and goodness. Theophan (Avsenev) reveals in philosophical anthropology an important moral aspect of his philosophical system, considering human mortality as a result of the deviation of existence from the original plan for it. Therefore, the philosophical system of Theophan (Avsenev) is considered in the context of the soteriological line of Russian moral philosophy. In philosophy Theophan (Avsenev) not only human, but the being needs to be saved. Thus, in the philosophy of Theophan (Avsenev) received an expression of all the most substantial features of the original Russian philosophy: desire for sobornost, ontologism, cosmologism, appeal to the person, the rejection of absolute death. Nevertheless, the original philosophical system of one of the most original representatives of the Kiev theological academic school of Archimandrite Theophan (Avsenev), which stood at the origins of the Russian religious and philosophical Renaissance, has not been studied and is a white spot on the map of the history of Russian philosophical culture. Of course, without addressing the gaps cannot build the big context of Russian philosophy, the relevance of the construction of which now pay attention to many important contemporary historians of Russian philosophy: for example, S. Khoruzhii, V. Varava, etc. It should be pointed out that a special role in the formation of the original Russian philosophy was played by the Russian theological academic tradition, which was a truly original and unique phenomenon. Thus, the study of philosophy Theophan (Avsenev) is not only important in the context of the history of Orthodox theology and Russian philosophy, but in the process of finding prospects of Russian philosophy and the ways of its development.

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Gabardi, Wayne, Michael Carrithers, Steven Collins, and Steven Lukes. "The Category of the Person: Anthropology, Philosophy, History." Political Psychology 8, no. 4 (December 1987): 681. http://dx.doi.org/10.2307/3790930.

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Rostova, Natalya N. "An Anthropological Turn in Philosophy: Anthropology vs Ontology." Vestnik Tomskogo gosudarstvennogo universiteta, no. 456 (2020): 93–98. http://dx.doi.org/10.17223/15617793/456/10.

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Zhukov, Vyacheslav. "Anthropology in the philosophy of law: problem statement." Gosudarstvo i pravo, no. 3 (2019): 61. http://dx.doi.org/10.31857/s013207690004426-0.

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Peters, Julia. "Beauty in Hegel's Anthropology and Philosophy of Art." Idealistic Studies 43, no. 1 (2013): 87–110. http://dx.doi.org/10.5840/idstudies20145197.

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Gellner, Ernest, and Michael Carrithers. "The Category of the Person: Anthropology, Philosophy, History." Man 21, no. 3 (September 1986): 558. http://dx.doi.org/10.2307/2803125.

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Klenk, Michael. "Moral Philosophy and the ‘Ethical Turn’ in Anthropology." Zeitschrift für Ethik und Moralphilosophie 2, no. 2 (August 1, 2019): 331–53. http://dx.doi.org/10.1007/s42048-019-00040-9.

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Mosko, Mark S., Michael Carrithers, Steven Collins, and Steven Lukes. "The Category of the Person: Anthropology, Philosophy, History." Ethnohistory 34, no. 1 (1987): 110. http://dx.doi.org/10.2307/482271.

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Larmer, Robert A. "Christian Anthropology." Philosophia Christi 2, no. 2 (2000): 211–26. http://dx.doi.org/10.5840/pc20002232.

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Applebaum, Herbert. "Humanistic Anthropology and Science:Humanistic Anthropology." Anthropology Humanism 20, no. 2 (December 1995): 181–83. http://dx.doi.org/10.1525/ahu.1995.20.2.181.

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