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.
3Brophy, L. (1959). The Chemical Warfare Service (1st ed.). Washington: Office of the Chief of
Sarkar, A. N., & Singh, J. (2005). New paradigm in evolving brand management strategy. Journal of Management Research, 5(2), 80-90. Retrieved from http://search.proquest.com/docview/237238894?accountid=28644
B”Heller, C.E (1984). Leavenworth papers No 10. Chemical warfare in world war I. Combat studies institute”.
...and the people in the United States of America which improved the nation a great deal. She helped and ran movements and gained support for certain things. She said before, “I have spent many years of my life in opposition, and I rather like the role.”. she knew what she wanted to change and she worked hard to change what she thought was wrong. Eleanor had no problem in making it known that she supported certain things, and because of who she was and how she acted she usually gained support of her moral and political beliefs. She was a very influential and positive woman during the Great Depression.
The Great Gatsby is full of symbolism. Colours, for example, are used to represent many different things; some even represent a theme of the novel. White, yellow, grey, green are just some of the colours which Fitzgerald uses in a special way, because each of these colours has a special meaning, different from the ones we regularly know or use.
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.
For most people, a certain colour may represent something meaningful to them. While in the Great Gatsby by F. Scott Fitzgerald, many of the colours used in the novel are meant to represent something. The novel’s setting is in East and West Egg, two places in New York. Our narrator, Nick Carraway, lives in the West Egg. Along with living in West Egg is a friend of Nick’s, Jay Gatsby; a character that is in love with Daisy Buchanan. Unfortunately, Daisy is married to Tom. As the plot unravels, the reader notices the connection between certain colours and their importance to the novel. The use of colours within The Great Gatsby symbolizes actual themes, as grey symbolizes corruption, blue symbolizes reality, and green symbolizes jealousy and envy.
F. Scott Fitzgerald used the imagery of colors in his masterpiece The Great Gatsby. The colors are used very frequently as symbols, and the hues create atmosphere in different scenes of the book. White is a clean and fresh color, but the author shows how it can be tainted as well. Next, yellow illustrates the downfall of moral standards of the people of West Egg. Lastly, green, the most dominant color in the book, symbolizes wealth and Gatsby's unattainable dream.
Fries, A. A., & West, C. J. (1921). Chemical warfare,. New York [etc.: McGraw-Hill book company, inc..
Anthropological researchers have considerable moral and ethical standards by which their work must be conducted in order to preserve the accuracy and the posterity of the information gathered during the study and also to the persons or cultures of which they study. These two important parts of anthropology – the research and those being researched – can be conflicting. The Code of Ethics of the American Anthropological Association presents itself as a body of guidelines for discussing these ethical and moral conflicts. This allows for researchers in the field of anthropology to have a foundation for understanding what decisions must be made regarding these ethical and moral conflicts and to whom the disclosures of those decisions should be made.
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."
There is almost no doubt that there is a relationship between psychology and philosophy. Indeed, many people actually considering that the philosophies related to and concerned with the mind and thought are the precursor to modern psychology. Of course, most of these philosophies were decidedly western, or popular in the west. However, the problem with our western views of consciousness in philosophy and psychology is that often times the way we view the conscious process leads to a so-called "infinite regression." That is to say, if we see consciousness as a set of rules guiding our experiences in life, there must also be another set of rules that defines how we know when to use those rules, and so on and so forth. (Kurak 2001, 18-19). In this paper, I will attempt to show how we can turn to Buddhist principles to help us gain a better understanding of human consciousness.
I have diagnosed Squidward with Avoidant Personality Disorder, also known as anxious personality disorder. AvPD is a Cluster C personality disorder recognized in the Diagnostic and Statistical Manual of Mental Disorders handbook as afflicting persons when they display a pervasive pattern of social inhibition, feelings of inadequacy, extreme sensitivity to negative evaluation, and avoidance of social interaction. Symptoms of this disorder are avoiding work, low self-esteem, and self-isolation. A popular treatment...
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.
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]