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
Philosophical Anthropology, Human Nature and the Digital Culture ABSTRACT: Within contemporary Western philosophy, the issues of human nature and our place in the cosmos have largely been ignored. In the resulting vacuum, the various subcultures that have grown up around the digital computer (the so-called "digital culture") have been actively defining and shaping popular conceptions of what it means to be human and the place of humanity in the digital era. Here one finds an implicit view of
Person and Ego ABSTRACT: Today the connection between "person" and the "I" is acknowledged in many respects but not always analyzed. The need to relate it to the reality of the human being has sparked the present investigation of the philosophical anthropology of four thinkers from the late ancient, medieval, and contemporary periods. Although it may seem that the question of the role of the "I" with respect to the human being hinges on the larger problem of objectivity v. subjectivity, this does
descriptions. So-called performative contradictions (e.g., "I do not exist") make up another kind, but there are at least two more such kinds: negating affirmations and performatives which cannot be explained within the philosophy of language. Only philosophical anthropology can explain their feature of "impossibleness," and a distinction between unreflective and reflective consciousness is central to the explanation. Particularly important here is G. H. Mead's distinction between two aspects of the self: the
ABSTRACT: In this essay, philosophical anthropology is considered from the viewpoint of biblical exegesis. Our summons to self-knowledge is discussed in the light of immanence of the Kingdom of God in the human being. Humanity is argued to consist of a three-fold structure: outer, inner, and divine. Psalms 144:3 The theme of my paper is philosophical anthropology in its proper sense, i.e., the understanding of human nature. Philosophy is a speculative discipline and we have to choose a basis
revolutionary, French philosopher who transcribed one of the original guidelines for the study of anthropology in the year 1800 titled, I: Societe des Observateurs de l’Homme in French, and translated into English as, The Observations of Savage Peoples. According to the author of the introduction and translator of his work into English, F. C. T. Moore, Degerando’s guidelines were a “capital work of anthropology” (Moore, U of CA Press. p. 2). Whether Degerando provided the most accurate guidelines for
complex groups and would occasionally pass another group or merge with another group in passing it would seem reasonable to assume that a base curiosity must have been piqued. All ideas, whether valid or not, begin with a thought. The field of anthropology is a rich transformation and amalgamation of ideas, thoughts and theories evolving throughout time. The purpose of this essay is to summarize the development of anthropological theory from the late nineteenth century to the present twenty-first
According to American Anthropological Association, Anthropology is the study of humans, past and present. To understand the full sweep and complexity of cultures across all of human history, anthropology draws and builds upon knowledge from the social and biological sciences as well as the humanities and physical sciences. A central concern of anthropologists is the application of knowledge to the solution of human problems. Historically, anthropologists in the United States have been trained in
Applying Anthropology to Nursing Medical Anthropology is dedicated to the relationship between human behavior, social life, and health within an anthropological context. It provides a forum for inquiring into how knowledge, meaning, livelihood, power, and resource distribution are shaped and how, in turn, these observable facts go on to shape patterns of disease, experiences of health and illness, and the organization of treatments. It focuses on many different topics including the political ecology
from: Stable URL: < http://links.jstor.org/sici?sici=0002-7294%28198803%292%3A90%3A1%3C56%3ARATSFH%3E2.0.CO%3B2-9 > Schultz, E.A. & Lavenda, R.H. Cultural Anthropology: A Perspective on the Human Condition, Sixth Edition, Oxford University Press, Oxford, 2005. Spiro, M.E. ‘Cultural Relativism and the Future of Anthropology’, Cultural Anthropology, Vol. 1, No. 3. August, 1986, pp. 259-286. Available from: Stable URL: < http://links.jstor.org/sici?sici=0886-7356%28198608%291%3A3%3C259%3ACRATFO%3E2.0
My academic interests include indigenous studies, cultural anthropology, and environmental science. The Dartmouth courses that shaped these academic interests were: Indian Country Today taught by visiting Professor Bernard Perley, Climate Change taught by Professor Albert, and Latino Roots and Transitions with visiting Professor Almita Miranda. I took Indian Country Today my freshman fall. In this class, we discussed current events occurring in Indian Country. That term was especially eventful as
the “Paradigm of the Periphery” model. Bolfing’s organization, use of diagrams, and evidence are strengths within his paper, however, using too broad of an area and gatekeeping phrases weaken the argument. Bolfing begins by establishing the philosophical and theoretical basis
New Guinea, or to be points of academic debate between me and the author and his work. Firstly, I will explore the position towards the ethnographer and his task in field work, giving account of Malinowski’s contribution to the field of social anthropology as well as providing some contrary opinion. Secondly, I will engage with the ‘’Primitive Economic Man’’ and Malinowski’s critic of him, leading to the depiction of the Kula and its ways, where I will look at how the author approached the system
Anthropology is the investigation of people, over a wide span of time. To comprehend the full breadth and intricacy of societies over all of mankind's history, humanities draw and expands upon information from the social and organic sciences and the humanities and physical sciences. A focal concern of anthropologists is the utilization of learning to the arrangement of human issues. Generally, anthropologists in the United States have been prepared in one of four regions: sociocultural humanities
The Italian Social Structure's Role in Creating Culture Anthropologists and other social scientists define human culture as learned behavior acquired by individuals as members of a social group. The concept of culture was first explicitly defined in 1871 by the British anthropologist Edward B. Tylor. He used the term to refer to " that complex whole which includes knowledge, belief, art, morals, law, custom and any other capabilities and habits acquired by man as a member of society." Since then
Foreseeing the future, pain, drugs and alcohol. It all sounds like elements in the plot of a Hollywood movie. These elements, however, are not of a movie, but of the past of a society. “The Pueblos of New Mexico”, an essay written by Ruth Benedict talks of these different societies. Dionysian, derived from the Greek god of wine Dionysus, perceives values through “the annihilation of the ordinary bounds and limits of existence” (517). The Dionysian culture holds values that approve recklessness
Cultural Diversity and Defining Abnormality All ways of defining of abnormality are limited to a certain extent by cultural variations. This makes it difficult for psychologists to be sure that their definition technique would be effective and accurate in diagnosing all cases of abnormality. The main issue for psychologists regarding cultural diversity is that what may be considered normal in one place may be abnormal in another and therefore psychologist must consider this fact before
A Common Thread We as a society are surrounded by life, as we know it each day. Never stopping to look around and absorb what is going on around us. Our surroundings pass us by and we never take a glimpse at what those surroundings may hold. Our society presses forward without looking over their shoulder to see where we have been. Without acknowledging our present culture and studying our culture in the past, where are we going? Studying Clifford Geertz, Patricia Limerick, John Wideman, and Ralph
I chose to research a social occasion setting, which was called Mission Rock Club. The club is located in San Francisco, Ca, and is an 18 and older club on Thursdays. Mission Rock opens at 9pm and closes at 3pm. People start showing up at about 10pm and 11:30pm. Sometime, if the females get to the club before 11pm, they will get in for free. Other then that, the cost is $20 and if you’re on the guest list $10. Everybody who was 21 got in for free. I call this environment, the culture of nightlife
Summary: “Antiracism, Multiculturalism and Interracial community: Three Educational values for a multicultural society.” Lawrence Blum is a philosophy professor at University of Massachussetts. He starts off his article stating four values that are important to the education program. They are antiracism, multiculturalism, sense of community and individuality. Racism is when a person or group has attitudes over another. The goal of antiracism is to be “without racist attitudes”. Multiculturalism