Philosophy Of Man Research Articles

Fəlsəfi antropologiyanın mahiyyəti: Maks Şelerin fəlsəfi antropologiyanın məktəb kimi formalaşmasında rolu

"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.

A New Philosophy of Man and Humanism

A New Philosophy of Man and Humanism

CONCEPTUAL FRAMEWORK OF “DIGITAL” ANTHROPOLOGY

The article attempts to provide a primary description of cognitive foundations of creating a “digital” anthropology. We are talking about the genesis of such a modern philosophy of man, the subject of which should be the human state in the era of rapid progress of “smart” technologies. Defining the primary conceptual framework of the new anthropology requires answering the following fundamental questions. Firstly, what should be the conceptual framework of humanitarian research aimed at understanding the nature and consequences of the digital revolution? Secondly, what is the specificity of such a study, if it claims to be a humanitarian expertise in the broad sense of this concept? Thirdly, what anthropic contexts of the development of modern advanced technologies need to be analyzed at the first step in the formation of a relevant humanitarian expertise? The article shows that the conceptual framework of research in the field of humanitarian analysis of digital innovation is set by (1) a special subject matter, (2) the structure of this subject matter, (3) reflection of methodology, (4) self-reflection, (5) the conscious responsibility of the researcher and (6) the pragmatic nature of discourse. It is proposed to consider “artificial intelligence” primarily in the context of speech practices that act as a breeding ground for both optimism and pessimism in relation to the anthropic prospects of “digitalization”. The thesis that “digital anthropomorphism” is the result of the reduction of human existence to a “program” and consists in the imitation of human mental practice has been substantiated. The authors conclude that the humanitarian expertise of technological innovations should be based on the following fundamental statement: the “digital revolution” with all its effects is yet another way of defining man in his own human existence.

Польська реалістична філософія ХХ століття та її освітні імблікації

Polish Thomism has developed an original philosophy of education and pedagogy (Stefan Kunowski, Jacek Woroniecki, Feliks Wojciech Bednarski, Mieczysław Gogacz and others), which correspond to particular varieties of this philosophy. In traditional thomism emphasis is placed on education of virtue. In exsistential Thomism philosophers focus on “becoming a man”, to achieve full humanity, and in consistent Thomism philosophers focus on the effect of education and the issues of personal relationships and standards of education. Thomistic Pedagogy is the study of the choices in the principles of education. That’s why M. Gogacz believes that „there is only the philosophical education”. On the basis of recent studies in this field I carried away the impression that classic division designated by Plato's philosophy (idealism) and Aristotle (realism), can also be adopted for the purposes in the classification of education and upbringing theory. Through the analysis on idealistic and realistic anthropology and ethics I have attempted to show that a realistic paideia is still current and should be re-read. Novelty of this work is to "enter" the existing among pedagogues and philosophers standards of education into a specified philosophy of esse and resulting from it philosophy of man and ethics focused on protecting people and the theory of speech of the heart (sermo cordis). In my opinion, this is an innovative approach to the education and philosophy of education, and pedagogical implications arising from the so-understood recognition of man, his cognition and behavior may prove to befruitful on the pedagogical and educational level. All that is required by realism at the level of education are proper arrangements among educational strategies and the determination of who is a man.

Thomistic Theory of Person and the Foundations of Mieczysław Gogacz’s Pedagogy

The aim of the paper is an attempt to show that the Thomistic theory of person and the original idea of personal relations built on it become the basis for decisions in the field of pedagogy in the view of consistent Thomism. Mieczysław Gogacz, the founder of this version of Thomism, treating pedagogy as a philosophical science, points to the necessary dependence of upbringing and education on theses resulting from human philosophy, ethics and social security. A properly formulated theory of person is the basis for pedagogy in the current of realist philosophy. This version of Thomism continually emphasises the close dependence of all subsequent assertions on the recognition of existence as an act of individual being which is the basis of all further actualities and manifestations of being. In the case of the human being, the personal act of existence and its manifestations subject the personal relations that result from the coherence of the approaches to metaphysics, philosophy of man and, consequently, ethics. In consistent Thomism, it is the concept of the person and personal relations that define pedagogy.

Man and Roboman, or The Secret Co-Author of Man and Superman

ABSTRACT This article examines a contradiction to the main story line of Man and Superman that derives from the presence in the play of John Tanner's chauffeur Henry Straker. As driver and fixer of a robot, an automobile, and graduate of a polytechnic school, Straker as a kind of “Roboman” represents the science and engineering prowess of humankind that has already thoroughly mechanized the planet and that threatens humankind with an increasing automation in all phases of life, potentially capped off by a world overrun with advanced robots. This possibility raises the question of whether the organic evolution from “man” to “superman” that is central to the philosophy of Man and Superman may find competition from an inorganic, Engineered Evolution that may follow from Homo sapiens inadvertently replacing itself with something superior to the projected “superman” in the form of highly sophisticated android robots that could “pass” as humans.

Fragile subjectivity, or the controversy grounded on the Lévinasian and Ricœurian philosophies of man, and some of its implications for understanding mental health

The study aims to confront two concepts of fragile subjectivity: one by Emmanuel Lé vinas and the other by Paul Ricœur. However, this is not the purpose in itself. Actually, the first step consists on the pointing out the similarities and divergences that exist between both approaches in dealing with the open and labile trait of human identity. This step further serves to highlight the discussion points which, due to the tension generated by the underlined incompatibilities, stimulate thinking and the search for mediation. To illustrate the fertility of this controversy, it is transferred to the area of philosophy of psychiatry, where an attempt is made to apply both anthropological positions to a philosophical interpretation of the essence of the phenomenon of schizophrenia. This interpretation of the pathogenesis of the chosen phenomenon allows, in turn, for a cautious conclusion to be drawn as to the described controversy between Lé vinas and Ricœur.

The Philosophy of Man in the Poetry of Sеid Nasimi Imadeddin

In the article, the author substantiates the position about the relevance of Nasimi’s thoughts about the unity of God, that all people are children, that everyone should enlighten his mind. The poet’s lines about ignorance as to the cause of evil and cruelty because it is the essence of Shaytan remain relevant. Nasimi’s work, which is pantheistic, anthropocentric and humanistic, developing the language of the Azerbaijani people, contributed to the unification of Azerbaijanis into a single people, the formation of self-consciousness and national identity. The beauty of a syllable, depth of thoughts, melodiousness of lines of poetry of the poet and the philosopher, attracting love to itself and admiring such poets and thinkers of related Turkic nationalities as Alisher Navoi, Lutfi, Babur, Mashrab, etc. , promoted understanding by them of the relatedness with each other. Nasimi’s thoughts, based on the profound progressive humanistic and democratic provisions of the Qur’an, were ahead of his time and did not fit the socio-political conditions of the Islamic world of those times. It is so because he wrote that he does not fit into this world. The author concluded that the provisions of Nasimi about man as the highest value of existence are relevant today. Nasimi revealed the basis of the civilisational unity of humankind, which is also achieved by the legal “frame” of the value of human life, its freedom, and equality.

ЗНАЧЕНИЕ «ЧЕЛОВЕЧЕСКОГО КАПИТАЛА» И «ОБЩЕСТВА ЗНАНИЙ» В КОНТЕКСТЕ ЗАДАЧ РАЗВИТИЯ ЛЕСНОГО КОМПЛЕКСА РОССИЙСКОЙ ФЕДЕРАЦИИ

The article actualizes the importance of the concepts «human capital» and «knowledge society» in the situation of innovative development of the most important social spheres: education, culture, economy. The article reveals the essence and theoretical justification of the concept of «human capital» in the interpretation of foreign (T. Schultz, G. Becker, M. Friedman, M. Foucault, P. Bourdieu, J. Passeron) and domestic (R. I. Kapelyushnikov, Y. A. Korchagin, V. V. Radaev, N. M. Rimashevskaya) researchers. We trace the growth factor of «human capital» as a key strategic resource in the dynamics of sociogenesis and conceptual content of the phenomenon of «knowledge society», which is more or less correlated in the meaning of the concept of «information society». The fundamental importance of the humanistic orientation of knowledge in the modern socio-cultural and educational space, as well as the ethical and epistemological vector of the communicative and information model of socialization, explicating universal values, is indicated. It is emphasized that information processes in the early ХХI century are a very important vector of development of modern civilization, and this circumstance determines the global trends in education. However, no less important to base educational strategies for the future the primary factor remains the philosophy of man, the strategy of accumulating Humanities and humanistic national resource and human capital, projected for Russia and for civilization in General absolute meanings and core values of its existence.

Michel de Montaigne’s Philosophy of Man

The article aims to show the main aspects of Michel de Montaigne’s philosophy of man, exposing the existential themes presented in it. The paper presents Montaigne’s critique of speculative (academic) philosophy, his reluctance to construct a philosophical system, to describe and explain human life experience as a whole. The article emphasizes that the French philosopher appears as a defender of religious tolerance, a spokesman of dialogue and cultural relativism, and also – considering the existential themes of his work (the problem of loneliness, moral values or art of living) – that he may be considered a pioneer of existential philosophy.

Майбутнє як філософська проблема

Розуміння часу дає шанс розкрити таємниці світу й людського життя. Особливо загадковим із часових станів для людини виглядає майбутнє. Майбутнє як один із станів часу постає і як необхідний складник світу, в якому ми знаходимо себе, і як визначальний вимір людського життя. Проблема майбутнього має декілька аспектів. Насамперед, це онтологічна проблема. Епістемологічний аспект проблеми майбутнього стосується можливості його пізнання. Окремо постають проблеми майбутнього в галузях філософії природничих наук і філософії суспільства. Філософія людини також не є повноцінною без роздумів про людське, антропологічне майбутнє. Розуміння філософами майбутнього в його різних аспектах залежить від загальної концептуалізації проблем часу. Кожна концепція часу з тих, що склалися й набули визнання у філософії, має свій образ майбутнього і викликає свої питання щодо його онтологічного і епістемологічного статусу.

Existencia personal y libertad

Desde la noción poliana de "ser además" este trabajo busca en la idea escolástica de hábitos entitativos de la persona una suficiente comprensión de la apertura de la persona humana hacia fuera y hacia dentro que propone la antropología poliana.

Wychowanie oparte na wartościach chrześcijańskich jako odpowiedź na poczucie kryzysu sensu we współczesnym świecie

There is an increasing sense of the loss of any meaning, including its most dangerous (from the individual and social point of view) form – the loss of sense of meaning of the individual life. The goal of this article is to indicate the pedagogical concept, practical application of which in the upbringing of young people would prevent certain individual from the loss of the meaning of life and to indicate to others the infallible path towards rediscovery of such a meaning. Such pedagogy is built upon the philosophy of man as a person i.e. the physical – spiritual being. Such a being in its essence is a being asking about the meaning of itself and its proper actions. It is also a being, which ontological structure is not satisfied with temporary (horizontal) meanings and goals but is searching for the meaning transcending its accidental nature. It is searching for the transcendental meaningfulness. Such meaningfulness can be provided only by such a being in which the accidental nature of the human being is anchored i.e. the absolute Being – God. Thanks to the integral concept of the meaning of life in Christianity, the upbringing based on the values embedded in this religion, it does not stop at indicating the absolute meaning of life but it connects it with the ethically just meanings – purposes realized in everyday life.

Philosophy in basic education: Towards the strengthening of the foundations of Philippine education

For the most part, in the Philippines, Philosophy is taught as one of the general education courses in colleges and universities, and usually focuses on fields such as philosophy of man, ethics, or logic. In light of the recent developments in the government’s K to 12 Program, Philosophy will now be taught at the senior high school level. However, I believe that this is not enough. In order for Filipinos to evolve into critical thinkers, Philosophy should be introduced as a staple part of the basic education curriculum as early as elementary school. In this paper, I will argue that Philosophy should be taught to students at an early age in the Philippines for three reasons: 1) the study of Philosophy greatly enhances a student’s critical thinking skills; 2) it opens the person to ideas outside his/her socio-cultural and religious milieu; and 3) it prepares the individual to be a more critical and analytical member of society. Finally, I will argue that it is in the nation’s best interest to incorporate Philosophy into the country’s basic education program since it can significantly help in nation-building.

Rethinking Intellectual Life in Early Postwar Japan: Shisō no kagaku and Common Man's Philosophy

The journal Shisō no kagaku (Science of Thought) and the Institute for the Science of Thought have received relatively little attention in the English-language literature on Japanese intellectual life after the Second World War. Among scholars writing in English, Shisō no kagaku and the Institute for the Science of Thought have been treated as largely incidental to examinations of the high-profile engagement in civil society activism of its young leader Tsurumi Shunsuke in the 1960s and beyond. This essay traces the group's ethos to its foundational principles and first two projects: the introduction to Japan of new trends in foreign thought, and the articulation of a new approach to philosophy based on the everyday thought of the ordinary person (common man's philosophy). A focus on these projects reveals the influence of one of the two women cofounders, Tsurumi Kazuko, and contributes in a small way to rectifying the absence of women's voices in the literature on postwar Japanese intellectual life.

Reality of Human Experience and the Search for Unity

Man’s basic attitude towards reality determines his end. Man either opts to accept reality and becomes an optimist or denies and becomes a pessimist. The study presented the reality of human experience. And these experiences of human reality all boil into the experience of one’s self and become a test of subjectivity. In the history of philosophy of Man, this outlook into the experience of the self develops into three stages: first, dualism propagated by the Greeks and Aristotle turned into second, monism which extremely focused on one aspect of human reality in relation to man, then, turned into pluralism which views various aspects of man in relation to the kind of society that becomes the by-product of such development and yet makes the identity of man more complicated. In the history of philosophy, human consciousness was so caught up in dualism between body and spirit-mind that became an issue for philosophers like the Greek such as Socrates, Plato and Aristotle and followers such as Augustine, Aquinas, Descartes and others until it split into extreme monism of either materialism or intellectualism-spiritualism developed into more complex pluralism that resulted to a pluralist society. Hence, there is a call for unity especially for existential-phenomenologist in order to gather and link every piece of event and experience into a complete history of human reality as well as to form this experiential event called humanity.

The philosophy of man in the materialistic tradition of Russian philosophy of the 20th century

The prevailing view in the modern studies of Russian philosophy that philosophical anthropology was not developing as a conceptual analysis of human issues in the Soviet period is disputed. It is claimed that materialistic philosophy has always involved philosophical anthropology. Within this philosophy, two fundamental approaches are taken into account: essential (substantive) and existential. These approaches enable to grasp man as an organic whole. Particular attention is paid to the definition of man as the subject of reason. Ontologically, a particular person becomes man to the extent to which his thinking reaches the level of reason. Related to reason, a fundamental postulate of materialistic philosophical anthropology is that the attributes of man forming his general nature are resulted from the development of society, and as such, they are part of a general human culture, which is acquired by individuals in the process of socialisation (enculturation). In its pure form, the reason is the quality of the social substance, and in relation to the individual, it is a certain idealisation. However, this idealisation has a real existence because it is a quality of the really existing social substance. Reasonable thinking is capable of creating a cultural world. In culture, reasonable thought becomes objectified not only in the form of words but primarily in the form of actions and their products. By means of the de-objecti­fi­ca­tion of the created culture an individual becomes a partial bearer of reason.

Artistic Synthesis of Satire and Elegy in “Old Years in Poshekhonye” Chronicle by M.Y. Saltykov-Shchedrin

Background/Objectives: The study investigates the insufficiently explored problem of one of the most important stylistic features of M. Y. Saltykov-Shchedrin’s writings as a complex synthesis of satirical and elegiac art techniques. Methods: The materials of such Shchedrin’s works as “Provincial Sketches”, “The History of a Town”, “The Golovlyov Family”, “Old Years in Poshekhonye” demonstrate the intertwining nature, junctions and interrelations of satire and elegy in the context of the evolution of this synthesis as a result of the author’s deeper discourse associated with the complexity of the foundations of his ideological and philosophical stances predetermined by Shchedrin’s alternating standings during different periods of his life. Shchedrin’s works that are the pinnacles of his creative activity and that are most representatives in this specific context have been selected to help resolve the issue above. Findings: The dominant stylistic idea of Shchedrin’s poetics gives way for defining the depth and originality of his thesis-free moral standing that has been predetermined by his deep and complex nature as well as by the uniqueness of his epoch. The philosophy of man and of the world, the inner doubts concerning the future, the contradictory opinions on his contemporary environment and on the principal ideological disputes and discussions led Shchedrin to his specific, unrevealed and barely visible through his cryptography attitudes toward the past, the present and the future of Motherland and the people; to the attitudes that were necessarily aimed at the eternity and conversant in faith. Applications/Improvements: The results of the study can be used for further theoretical research investigations of the peculiar stylistic features of M. Y. Saltykov-Shchedrin’s writings.

The Philosophy of Man in M. Gorky’s Play “The Lower Depths”

A new approach to understanding ideological and philosophical structure of M. Gorky's play «The Lower Depths» (1902) is offered in the article. According to the analysis, it is not a dualistic opposition of the concepts of verity or compassion, truth or lie that lies at the heart of the play, but progressive synthesis of the philosophical ideas, formed by the progression from the lowest to the highest. In contrast to the customary dualism, traditional for Russian Gorky's work studies, the triad of Gorky's philosophical ideas paganism - Christianity - a new philosophy that is consistently mediated by the ideas of Platonism, the doctrine of Leo Tolstoy and nietzscheanism is studied in the article. The article studies how the system of characters in Gorky's play has disintegrates into three conventional groups, through which the gradual evolution of formation of Gorky's image of Man is traced. The analysis shows how from the wild human-animals (according to Plato), through religious acceptance of one God (Christ), the characters of the play come to the highest step of the evolutionary ladder - to the Proud Man (following Nietzsche). Each of the Gorky's drama characters embodies a certain stage of ascension: Kvashnya, Nastya and the Baron are wild Plato's human- animals, the Actor and Luka are the representatives of the humanistic ideas of Christianity, mediated by the doctrine of L. Tolstoy, Satine is a premonition of the future ideal Proud Man praised by Gorky. In the course of the play analysis an assumption about who was a real killer of the shelter's owner Kostylоff is made and the interpretation of ambiguous final words of the play is offered.

Vi sono ragioni della libertà note al cuore e all’intelletto: il triplo sguardo sulla libertà espresso nei "Ritiri spirituali di Parigi" di Józef Tischner

In its analysis of human freedom, Józef Tischner’s philosophy poses fundamental questions about the essence of freedom, but also about the sense of preservation of freedom in one’s life. Freedom appears as a primary phenomenon, something that is part and parcel of human nature. Freedom as a structural element of human existence manifests itself perhaps most clearly in the sphere of human relations, which, immersed as they are in the eternal drama of good and evil, are played out in the space between salvation and damnation. The binary character of values, best seen in our use of freedom, keeps us for ever mindful of that unavoidable drama a man has to face, owing to his freedom, need not be helpless.Using such categories as election, space and health of the soul in his Rekolekcje Paryskie, Tischner approaches the definition of freedom through a succession of essential modifications which articulate some fundamental points concerning relations between people and man’s relations with God from an anthropological, axiological, ethical, social and theological perspective. Tischner proposes no definitive interpretation of freedom but, viewing the controversy over freedom as one of the most difficult problems in the philosophy of man, he tries to show what man’s inner freedom consists in and what achievements it makes man capable of.