Philosophical Anthropology
ABSTRACT: Philosophers cannot avoid addressing the question of whether philosophical anthropology (that is, specifically philosophical inquiry about human nature and human phenomenon) is possible. Any answer must be articulated in the context of the nature and function of philosophy. In other words, philosophical anthropology must be defined as an account of the nature of the subject of philosophical thinking. I argue that if philosophical thinkers admit that they are beings in nature, culture, and history, then the possibility of a uniquely philosophical theory of human nature and human phenomenon should be discarded. Rather, philosophy's catalytic and integrative role in human cognition should be stressed.
Anthropological interests on the part of philosophers can be explained on different levels. Since thinking in general is reflective, philosophical thinkers must naturally be interested in understanding the nature of humans, which they themselves are, including the nature of their own thinking. But non-philosophical theorists can also be reflective enough to seek an understanding of human nature and the nature of their characteristic thinking. On a deeper level, with their realization that cognitive functions including philosophical thinking are characteristically human, philosophers may come to reflect upon how such functions are conditioned by human conditions. But such conditions can be addressed by empirical sciences as well, sometimes with greater methodological care or seriousness than can be found among some philosophers, as in cognitive psychology or cultural anthropology. If, in the course of the development of philosophy as a discipline, human experience becomes the primary thematic ...
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...y is partly explainable by different influences from outside philosophy. The juxtaposition and comparison of, for instance, the views of Aristotle, Aquinas, Descartes, Hume, Kant, Marx and Nietzsche on human nature should make us despair of finding a philosophical essence of anthropological views. The distinct contribution that philosophy as a discipline can make to the understanding of humans is not so much special content or even a method as its ethos of valuing critical thinking and integration of human knowledge. Philosophical anthropology, as a special area of a unique discipline, should be held suspect. There only is a dimension to each inquiry where many, if not all, of the questions philosophers raise are significant. The mission of philosophy is to make all human inquiries, including the anthropological, maximally reflective in the given cultural situation.
In literature, colors are often purposefully chosen for different characters to represent the character’s personalities. In The Great Gatsby, by F. Scott Fitzgerald, the colors green, yellow/gold, and gray are used to represent the attributes of the colored person or place.
8. Paul Arthur Schilpp, as noted in Steven J. Bartlett's ``Philosophy as Ideology'', Metaphilosophy, Vol. 17, No. 1, Jan. 1986, pp. 1ff. This article is a penetrating critique of the closed-mindedness of philosophers.
When her husband became the President, Eleanor Roosevelt made herself a strong speaker on behalf of a wide range of social causes, including youth employment and civil rights for blacks and women. She also had compassion for the Jewish and helped them go through the time when Hitler had power. She did all of her work with self-confidence, authority, independence, and cleverness. Eleanor Roosevelt is one of the greatest women who ever lived because of her accomplishments, her benefits to mankind, and her motives to accomplish her goals.
The philosophy of Tae Kwon Do is to build a more peaceful world. To accomplish this goal Tae Kwon Do begins with the foundation, the individual. The Art strives to develop the character, personality, and positive moral and ethical traits in each practitioner. It is upon this "foundation" of individuals possessing positive attitudes and characteristics that the "end goal" may be achieved.
Wright III, B. (1998, November). The Chemical Warfare Service Prepares for World War II. Retrieved from http://www.almc.army.mil/alog/issues/NovDec98/MS274.htm
"Chemical Warfare Agents - Resources on the health effects from chemical weapons, emergency response & treatment, counterterrorism, and emergency preparedness.au.af." Specialized Information Services - Reliable information on toxicology, environmental health, chemistry, HIV/AIDS, and minority health. N.p., n.d. Web. 17 May 2010.
woman and a great role model. Serving as a First Lady, she knew she would face
Through out her life, Eleanor Roosevelt had served the world. She helped so many people by doing simple work with Human Rights. She put her heart and soul into her work and gave the world, especially the United States, a new respect for both women and African Americans. From her years as a United Nations delegate, she gave over one hundred lectures a year, wrote daily newspaper columns, contributed to magazines and wrote three autobiographies. She hosted a weekly television interview show and broadcast a daily radio commentary. She was the most influential First Ladies to date, and continued her well doing for years until her death.
Colors are an essential part of the world around us. They can convey messages, expressing that which words do not. Gentle blue tones can calm a person and bright yellows can lift the spirits. If an artist is trying to express sorrow or death he often uses blacks blues, and grays basically he uses dreary colors. Without one word, a driver approaching a red traffic light knows to stop. Colors are representative of many things. In his novel The Great Gatsby, F. Scott Fitzgerald uses color symbolism throughout as a major device in thematic and character development. He uses colors to symbolize the many different intangible ideas in the book. Throughout the book characters, places, and objects are given "life" by colors, especially the more prominent ones.
Harris, S. H. (2002). Factories of death: Japanese biological warfare, 1932-1945, and the American cover-up (Rev. ed.). New York: Routledge.
Central to any study of the humanities is the human condition – our nature, which has historically shown that it is equally capable of both good and evil deeds – and the problem that arises from it; specifically, why do humans suffer? Many philosophies and religions have their own account for this aspect of humanity, and we find that what the accounts have in common is each explains the human condition in terms that are similar to how that institution of thought explains the true nature of reality.
ABSTRACT: In this paper I address some of John Dewey’s more generally applicable criticisms of the philosophic "tradition," and show how his criticisms stem from his naturalistic approach to philosophy. This topic is important because Dewey gives great insight into discussions that are relevant today regarding the role of philosophy. In 1935 he anticipated many of the criticisms of the "later" Wittgenstein regarding the establishment of post facto standards as a cause, the separation of language from behavior and the privatization of mind—yet Dewey still finds use for metaphysics or "thinking at large." I believe the essence of Dewey’s criticisms are found in a few key distinctions. Therefore, I cover the history of philosophy with blanket criticisms of the blanket categories of "classical" and of "modern" thought. For Dewey, the fundamental error characteristic of both Greek and Modern thinking is the artificial bifurcation of our thoughts, feelings and actions from the natural world. As I see it, the heart of this metaphysical mistake is captured by the distinctions he draws between the "instrumental" and "consummatory," and between the "precarious" and "stable."
Anthropology is concerned with studying human beings, both in the past and present. From another perspective, Anthropology is the study of the “Other” or of populations whose culture is different from one’s own. The questioning of these differences in prior centuries led to theories of inherent biological distinctions between Westerners and non-Westerners as well as divisions in evolutionary characteristics of their cultures. Michel-Rolph Trouillot, in a chapter of his book entitled “Anthropology and the Savage Slot: The Poetics and Politics of Otherness”, argues that Anthropology as an academic discipline acquired these theoretical outlooks before its emergence as an actual discipline. As a result, “Anthropology fills a pre-established compartment within a wider symbolic field, the ‘Savage’ slot” (Trouillot 2003:9). By utilizing the resource of Trouillot as well as Moberg, Perry, and Moore, I will illustrate that the Savage Slot and the “Savage” or “Other” are theoretical concepts fashioned with the creation of the West and consequently the field of Anthropology.
Philosophical musings on the nature of morality are often expressed by thinkers who focus on human nature. Among the factors which determine human behaviour, a moral analysis of the concepts of right and wrong is often prominent. In investigating human behaviour through the relationship between reflection and action, this morality is often observed. Therefore, in the course currently entitled Human Sciences 101: Reflection and Action, both phiolosophy and morality are key themes. However, the calendar description for the course is as follows, “What is the relationship between thinking and action? Do they pull us in different directions? Can they be integrated? This course investigates how our own dialogue with core texts, from antiquity (e.g., Homer, Plato, Christian Scriptures) to the present (e.g., Joyce, Arendt), offers ways of understanding the dilemmas and issues raised by these texts and present in our culture” (Waterloo 2013). The description lacks a mention of the philosophical concepts of morality within the course's content. One of the core texts of the course where morality can be seen is Saint Augustine's Confessions, where Augustine explores a theological philosophy. The theme of morality is also seen in René Descartes' Discourse on Method and Related Writings, where Descartes proposes a scientific moral philosophy. Hannah Arendt's Eichmann in Jerusalem also explores morality through a philosophical examination of the relationship between thinking and committing evil. Therefore, the writings of Augustine, Descartes and Arendt each exhibit a philosophical perspective on morality which can be tied to the course's central theme of reflection and action. [END OF INTRODUCTION]
It analyzes similarities and differences in various cultures and societies. Culture is learned and affects our perception of the world throughout our life. Overtime, a sense of cultural superiority is formed amongst individuals who are constantly exposed to their own culture. Anthropology can help eliminate culturally based biases, also known as ethnocentrism. It is a common practice we all in engage in when evaluating other cultures, however, by practicing anthropology this allows us to learn about other cultures by placing themselves into the cultural environment allows us to learn the traditions and customs by experience. Marjorie Shostak`s study of the !Kung people revealed that they organized themselves differently than Western cultures, which included solving conflicts with discussion, communal behavior, and basic living traditions. Moreover, by interviewing and living in this cultural environment, Shostak was able to empathize with the !Kung people and she also considered that all humans share an emotional life, which is important when studying the history of our human