Abstract
There is a need of deeper understanding of what human beings are for facing adequately global challenges. The aim of this article is to point to the possible contributions that transcendental anthropology would represent for complementing and expanding the valuable, but still incomplete solutions put forward by personalist virtue ethics to face these challenges. In particular, the question of the moral motivation and the complex relations between virtue and freedom are addressed, taking as a starting point the understanding of the uniqueness of the personal act-of-being and the transcendentality of human freedom, which is in dialogue with human nature and society, but ultimately not subdued to none of them. Some implications of the transcendental anthropology in the field of interpersonal communication ethics are put forward.
Highlights
Deep and intertwined ecological, economic, social, demographic, health, and wider humanitarian and justice-fairness crises make the sustainability and happiness of current and future generations highly uncertain
Polo’s work, as we show is emphasizing human personal love as being associated with free acts of self-giving and the acknowledgement of having received something one can offer/give to others in return, in an ongoing chain of giving and receiving through relational acts that are based on internal freedom rather than guided by rules and norms associated with obligation or other moral rules
We have suggested that Polo’s transcendental anthropology expands the philosophy of personalism, by enriching personalist virtue ethics with an anthropology which provides a sound answer to the question “what is our most profound reality as human beings?” Among the different fields of human life in which transcendental anthropology has practical implications, this section focusses on the field of communication
Summary
Deep and intertwined ecological, economic, social, demographic, health, and wider humanitarian and justice-fairness crises make the sustainability and happiness of current and future generations highly uncertain. A deep reflection on human beings’ potentialities for action is urgently needed for strengthening the link between ethics, economic and social-behavioral and communication theories, and revealing how these theories can be applied in education and the professions. This need is being felt throughout educational, political, academic, and economic fields of intellectual exploration and practice, and is a call to action from society at large. Modernist conceptions of human beings and action have addressed this endeavor with some success, in particular the ones centered on the promotion of human dignity and well-being (e.g., Wankel and Stoner 2009; Stead and Stead 2010; Dierksmeier 2016; Pirson 2017, 2019). It would seem reasonable to think that these efforts are enhancing global awareness of what it means to be human, and how to lead a good life that does not damage the earth
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