Transcendental Anthropology Research Articles

Ответил ли Иммануил Кант на свой главный вопрос? Или о месте человека в его трансцендентальной философии

The work raises the question of what place the problem of man occupies in the transcendental philosophy of I. Kant. The author believes that the appearance of the famous fourth question ‘What is man?’, to which, allegedly, according to the remark of I. Kant himself, the other three questions of his philosophy are reduced, does not mean that I. Kant himself was going to answer it, that is, to build the actual transcendental anthropology. The paper shows that I. Kant did not intend to build a separate anthropological doctrine. His entire philosophy is permeated with anthropological meta-text and boils down to the fact that man, as a noumenal and free being, cannot be an object of knowledge, about which a corresponding anthropological concept must be built. The author does not believe in this regard that the philosophy of I. Kant is anti-anthropological, as some other authors believe. At the same time, contrary to popular belief, I. Kant did not create anthropology itself on the basis of the transcendental method and did not intend to do so. In this regard, the author admits that the refusal to define man as an object of knowledge makes I. Kant a kind of forerunner of the anthropological turn that occurred in the twentieth century, since the bearers of this turn not only raised man as the main problem of science and philosophy, but also sought to change the very paradigm of thinking, abandoning the objective, doctrinal definition of man in favor of a non-classical discourse that considers man in the categories of event-based anthropology, according to which the main thing is not the search for definitions of man, but the search by man himself for his eventful place in the world. The author admits in this regard that in this case the fourth Kantian question can be changed and posed in a new edition: instead of ‘What is man? one must ask: ‘Where and when is man possible?’

Virtualistic Transcendentalism as a Concept of Systematic Critical Metaphysics. The Pentalogy of Valentin Kanawrow

Valentin Kanawrow develops his system of critical metaphysics across five systematically linked monographs. The core of this pentalogy is the original concept of virtualistic transcendentalism. Kanawrow creates a new metaphysical system as a continuation and reorganization of Kant’s transcendental philosophy. The virtual is the domain of the pure a priori form of thought, which, however, must reach and realize experience in its regions. This transition from a priori to a posteriori is mediated by transcendental schematism – an entirely new theory developed by Valentin Kanawrow. In its descent to experience, the transcendental schema devirtualizes itself and deduces the phenomena as formats of the true ontologizations of the given in experience. Transcendental phenomena result in plural regional critical ontologies, such as special metaphysical domains. The large-scale system of critical metaphysics of Valentin Kanawrow ends with a transcendental anthropology demonstratively developed on the conducted Analytics of the transcendental phenomena constituting the lifeworld of human being.

Polo and Human Evolution. The Essentialisation of the Human Body

A review of Leonardo Polo’s thought about human evolution in light of the last three decades of palaeontological and archaeological findings and developments. The understanding of human evolution as the essentialisation of the human body allows for the integration of those discoveries and developments in his Transcendental Anthropology.

The Enterprise at the Service of Society in the 21st century

The Enterprise at the Service of Society in the 21st century

Rozróżnienie realne esse-essentia w metafizyce według Leonarda Polo

In order to lead metaphysics out of the crisis, according to Leonard Polo it is necessary to recover for philosophy its greatest achievements and rethink its fundaments and correct possible aporias. These include Aristotle’s too narrow approach to the concept of potency (substances are in fact potential), or the adoption of too many acts of existence and essences in physical reality. According to Polo, the world has one act of existence and one essence, while the multiplicity of beings comes from the interaction of four physical causes: material, formal, causative and final. The unity of the order of these co-causes creates one essence, which corresponds to one act of existence of the world: persistence. The existence of the universe is the first principle of non-contradiction, while the first principle of identity is the Creator, from whom everything comes. The object of Leonardo Polo’s metaphysics is the act of existence of the physical world, whereas the created acts of spiritual existence (persons) are the object of transcendental anthropology, which stands above metaphysics.

Kant’s philosophy as the development of the intentions of enlightenment

Ernst Cassirer in hisThe Philosophy of the Enlightenmentwrites of Kant’s overcoming of the Enlightenment yet giving its deepest justification. This justification came in the form of epistemology which transformed the modern worldview, handing its form and content over to science. The medieval theistic worldview had to be cleansed from miracles and mysticism and give way to a scientific worldview. However, the Enlighteners, though initiating this movement, could not follow it through and failed to break the ties to theology. This was true in psychology, epistemology, philosophy of history and religion, law and the state. Kant’s role was to complete this task. His philosophy is built upon the principle of the material unity of the world. This required the creation of transcendental anthropology which resolved the problem of the human being and the natural foundations of reason – the problem that had puzzled the most prominent thinkers of the Enlightenment. The principle of the material unity of the world is consistently maintained from the firstCritique to the Opus Postumum, making Kant’s system monistic. In order to maintain this unity, Kant had to subordinate formal logic to transcendental logic which made extensive use of the antinomical dialectic, the principle of the relativity of rational thinking, including the relativity of such ideas of reason as object and subject. Kant’s effort resulted in human nature’s being presented as part of the whole of nature, and so the limit of Enlightenment thinking was overcome.

A personalist approach to business ethics: New perspectives for virtue ethics and servant leadership

AbstractThis article has a twofold purpose: first, it explores how Leonardo Polo's personalist anthropology enriches and enhances neo‐Aristotelian virtue ethics and second, it highlights how this specific personalist approach brings new perspectives to servant leadership. The recently revived neo‐Aristotelian virtue ethics tradition finds that MacIntyre's scholarship significantly contributes to virtue ethics in business—particularly his conception of practices, institutions, and internal/external goods. However, we argue that some of his latest insights about the virtues of acknowledged dependence and human vulnerability remain underdeveloped because of the underlying anthropology that neo‐Aristotelian virtue ethics relies on. To overcome this limitation, we introduce Polo's transcendental anthropology as a possible foundation of a personalist approach that enriches virtue ethics. To do so, we address how transcendental anthropology can enrich two central aspects of virtue ethics, namely (1) the understanding of human beings and their flourishing and (2) the relationship of virtue to praxis and human work. Finally, to address the practical implications for business leadership and work that can derive from assuming transcendental anthropology, we address how servant leadership acquires a new perspective in light of this personalism and its logic of gift, highlighting interpersonal self‐giving as a way of service.

The pedagogical teaching of Immanuel Kant in the light of his philosophical anthropology

Introduction. The humanistic understanding of the goals and objectives of upbringing and education presupposes the expediency and fruitfulness of the fundamental idea of the comprehensive and harmonious development of human. The task of forming a personality comes to the fore here, and not just transferring a certain amount of knowledge and skills to a student. One of the founders of this approach in upbringing and education is Immanuel Kant (1724–1824), which makes the analysis of his philosophical and pedagogical views relevant. The object of study in the article is the critical philosophy he created in unity with other parts of his system, and the subject is his pedagogical legacy. The purpose of the work is to analyze the main provisions of the concept of upbringing and education of Kant in the light of the project of philosophical anthropology developed by him, to determine the relationship between his pedagogy and anthropology. Materials and methods. The general basis of the study was the method of philosophical and anthropological reconstruction and the method of content-semantic interpretation, through which the analysis of the pedagogy of the German thinker was carried out. The work also used the modeling method and the method of ascent from the abstract to the concrete. Research results. Kant created pedagogical doctrine on the basis of the doctrine of human, the essence of which lies in the reason. The philosopher saw the rationale for the need for upbringing and education in morality. The goal of the development of society is the moral improvement of mankind on the basis of the development of abilities given by nature in the individual. Schooling refers to physical upbringing and involves the development of bodily properties and mental abilities of individuals; it is aimed at acquiring knowledge, developing skills and acquiring skills. Education refers to practical upbringing; it is aimed at the development of morality and the spiritual world of the individual. The main goal of upbringing is the formation of a person as a rationally thinking and freely acting member of society. Therefore, upbringing, together with care and discipline, includes education and training. The task of school-mechanical education is the acquisition of skills useful for life, the task of pragmatic education is the achievement of rationality, the task of moral education is the formation of morality. Conclusion. Contained in the three “Critiques”, the ideal of “educational human”, as a comprehensive and harmonious moral personality, is based on his understanding as a rational, free and creative being. The programs of transcendental anthropology, moral anthropology and empirical anthropology developed by Kant were implemented by him in the conceptual models of “physiological human science” (the study of what nature makes of a person) and “pragmatic human science” (the study of what he, as a free being, makes of himself), which are steps on the way to building a holistic doctrine of human. But the philosophical anthropology of the Koenigsberg scientist is not a “concrete human science”, but rather his idea, a project where the doctrine of upbringing and education in individual development and in the course of social history serves as the basis for meaningful knowledge about a human as a representative of the genus Homo sapiens with reason.

Beyond Personalist Virtue Ethics: Transcendental Anthropology and its Implications for Interpersonal Communication

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.

HUMAN CONDITION IN A GLOBALIZED SOCIETY OF RISKS AS A SOCIAL AND ETHICAL PROBLEM

Purpose. The study aims at thematizing social and ethical problems related to the changes of the human condition in the contemporary globalized society of risks. These risks include threats of not only physical destruction of human race, but also transformation of the natural constitution of the human being. The task of achieving this objective also includes comparative analysis of this problem in the classical and contemporary philosophical anthropology. Theoretical basis. Works of the representatives of the contemporary philosophical anthropology, including the methodology of the transcendental anthropology as discursive ethics. Originality. Contrary to the classical philosophical anthropology, which was based on the concept of the human being as "unfinished project of nature", the author suggests a concept of human being as "unfinishable project of history" which poses new requirements to the ethics both on the level of its fundamentals, and on the level of its application. Conclusions. The complex globalized world needs axiological and normative re-orientation of the society based upon universalist macroethics of discourse. This macroethics should aim at Letztbegründung of the moral and ethical imperatives for the future development of society, changes of humanity and its natural constitution.

Nova Teologia Política: memoria passionis e mística de olhos abertos

Objetiva-se, neste artigo, analisar filosófico e teologicamente as categorias memoria passionis e “mística de olhos abertos”, desenvolvidas na nova teologia política de Johann Baptist Metz. Justifica-se esse objetivo por ser a obra desse teólogo distinta da teologia política elaborada filosoficamente como teoria do Direito e do Estado. Há de considerar também a centralidade antropológica trazida por Karl Rahner à teologia contemporânea, ao formular a sua antropologia transcendental, e impulsionar, em consonância com outros teólogos, um intenso processo de renovação teológica, do qual faz parte essa nova teologia. Por ser um complexo teológico formulado por cerca de cinco décadas, o referido teólogo alemão a sintetizou em suas obras Memoria Passionis e Mística de Olhos Abertos, ambas escritas na década de 2000. Para atingir esse objetivo, expor-se-ão a pertinência e a relevância da nova teologia política em termos contemporâneos, cuja concentração bibliográfica remete aos primórdios dessa teologia. Em seguida, serão analisadas as categorias memoria passionis e “mística de olhos abertos”, com fundamentação em obras homônimas respectivamente. Espera-se, com esta análise, contribuir com o debate sobre a teologia política no contexto de pós-modernidade e de globalização, em que se requer da teologia fidelidade ontológica ao que ela é: discurso contemporâneo sobre Deus.

El hombre en la antropología trascendental de Leonardo Polo

The notion of person arises in theology when dealing with the Holy Trinity and the Incarnation of the Verb. Soon, it was also applied to man. L. Polo transcendental anthropology is an anthropology of the human person, but it is not a theological but philosophical anthropology. In addition to quote texts in which Polo is explicit in this regard, there are studied also numerous arguments included in his works that ratify this affirmation.

Crecimiento intelectual o clausura: el reto de la libertad radical

Prof. Polo's theory of knowledge leads to a transcendental anthropology. Man's freedom is exemplified in his nous or agent intellect which makes him capable of developing the intellectual virtues. Thus, he leaves behind the "mental presence" taken to be the limit of objective knowledge.

La esencia del hombre como disponer indisponible

The purpose of this paper is to explain Polo's thought about human essence. Leonardo Polo proposes a new interpretation of the real difference of Thomas Aquinas, and founded in it an ampliation transcendental. This is the sense of the Transcendental Anthropology.

Freedom, Equality and Fraternity in Kant’s Critique of Judgement

ABSTRACTAt least during his critical period, all of Kant’s philosophical works have a secret political dimension. Among other things, following the analysis of Hannah Arendt, the Critique of Judgment – paragraph 40 in particular – became a main text of political philosophy. In looking at the Critique of Judgement from a political perspective, I shall refer not to paragraph 40 but to the Kantian discussion of pure aesthetic judgement. In my opinion, one can understand Kant’s remarks on aesthetic judgement, and especially transcendental anthropology, as meaning that Kant philosophically attributes the three political ideas of the French Revolution (liberty, fraternity and equality) to the whole human being as such, and not just to the intelligible man.

La familia desde el amar personal

The purpose of this article is to carry out an approach to the family from the idea of personal love. We must firstly perceive the person is as a gift-being and to mention the transcendentals suggested by the Transcendental Anthropology, as an extension of the transcendentals of metaphysics. Then, focusing on love, Polo studies what he calls the “structure of giving”, so that love is giving-oneself. This giving has a triune character, even if the human person is dual. Having established these bases, before entering the family fully, it is necessary to point out that personal love is not the same as the volition of the will, nor is it the same as love of friendship. At this point, we are able to formulate a definition of family from personal love and end highlighting the traits and virtues that characterize the family in light of personal love.

HUMANISASI PENDIDIKAN ISLAM MELALUI ANTROPOLOGI TRANSENDENTAL HAMZAH FANSÛRÎ

THE HUMANIZATION OF ISLAMIC EDUCATION THROUGH TRANSENDENTAL ANTROPOLOGY OF HAMZAH FANSURI. Every educational plan surely has an accurate basic assumption about humanity. The failure in determining the accuracy of humanity ontology and epistemology will certainly make the failure of the initiated education implementation. Therefore, every educational implementation must have a humanity philosophical concept in accordance with its ontological and epistemological realities. Islamic education today has not have a clear ontological and epistemological foundation yet. As a result, there are many philosophical issues that arise in the implementation of Islamic education especially dehumanity. This paper examined the philosophical foundations and practices of Islamic education through the transcendental anthropology of Hamzah Fansuri. The constrtuction of Islamic education humanization was done through Ruba'i Hamzah Fansuri’s Syair (traditional poetry) which has been explained by his student, Syams al-Din al-Sumatra'i. This paper reveals that transcendental anthropology of Hamzah Fansuri is very suitable with the values of humanity in Pancasila (the philosophical basis of the Indonesian state), therefore, it is worth being the ontological and epistemological basis for the theory and practice of the implementation of Islamic Education in Indonesia. The paper suggests that the teachings of Hamzah Fansuri be embodied in the basis of various segments of the social sciences, especially Islamic education, in order to create a peaceful and inclusive Islam that fits the noble values of Pancasila.

Los juegos teándricos. El acceso antropológico a la intimidad divina

Taking into account the game theory, this research is a proposal to continue Polo’s Transcendental Anthropology towards theandrism. This proposal involves a rectification of one of the two love polian theses and the proposal of several theses in respect to the gift human structure and its correspondance with the divine’s. From theandrism it is possible to understand man as a dual being called to be a triadic being, which is an athropological route of access to divine intimacy.

Practical philosophy and television drama. Ethical and anthropological remarks on some European television series (2015)

When reasoning about the stories and dramas of television series, it is useful to resort to an ethical and anthropological criterion. This approach calls for distinguishing between an anthropological reason applicable to people in the real world and the dramatis personae. There are two coherent anthropological behaviors that may contribute to a viewers’ active position. The first one is to consider that Aristotle's Poetics and the contemporary extension of his content can rationally account for those stories and dramas, today precisely qualified as ‘tragic’. The second one is to understand the real world and its dramatic representations, in accordance with the Leonardo Polo’s transcendental anthropology, the vision which Jürgen Habermas finds in religions, and Joseph Ratzinger - articulating reason and faith - has summed up as living veluti si Deus daretur.

TRANSCENDENTAL ANTHROPOLOGY. FORMATION OF SENSE, PERSONAL I, AND SELF-IDENTITY IN EDMUND HUSSERL AND THEIR RECEPTION IN THE PHENOMENOLOGICAL METAPHYISICS OF LÁSZLÓ TENGELYI

TRANSCENDENTAL ANTHROPOLOGY. FORMATION OF SENSE, PERSONAL I, AND SELF-IDENTITY IN EDMUND HUSSERL AND THEIR RECEPTION IN THE PHENOMENOLOGICAL METAPHYISICS OF LÁSZLÓ TENGELYI