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METAPHYSICAL SENSITIVITY AS A CAPACITY TO READ THE CODES OF TRANSCENDENCE. ON K. JASPERS' METAPHYSICS OF THE ABSOLUTE (Wrazliwosc metafizyczna jako zdolnosc odczytywania szyfrów transcendencji. O metafizyce absolutu K. Jaspersa)

100%
Kaminska A.
Zagadnienia Naukoznawstwa
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2009
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vol. 45
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issue 3-4
447-463
EN
The authoress presupposes that sensitivity, as a notion in philosophy and philosophical anthropology, is one of important conditions of human subjectivity. Sensitivity, among others, individualizes, forms difference, particularity and uniqueness of subject as well as enables individuation from other beings through capacity for suffering and happiness.
2

The Principles of Psychology According to Saint Thomas Aquinas

100%
Pawlikowski T.
Archiwum Historii Filozofii i Mysli Spolecznej (Archives of the History of Philosophy and of Social Thought)
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2007
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vol. 52
33-58
EN
Saint Thomas Aquinas' exposition of the principles of psychology given in his Commentary on Aristotle's 'De Anima' concerns three questions: a) the subjective and objective purpose of a psychological analysis; b) the methods (demonstration of fact, causal demonstration, composition or synthesis of informations to prepare a definition); c) the subject of this science, which the soul is. The subjective purpose is a benefit to a philosopher's intellect, because understanding is an intellectual good. The objective purpose is a benefit to the whole system of sciences, because the science concerning the soul at its consequence makes a metaphysical, ethical and physical cognition develop. The result of his consideration on a subject and methods of psychology (principally consideration on the definition of feeling which is an operation done by soul and body together) is that Aquinas concludes the science about soul is a part of physics. This conclusion allow us to say now a rational psychology is a fundamental part of philosophical antropology which concerns a human being and specific human operations.
3

Philosophical Contexts of Pedagogical Theory and Practice

100%
Gara J.
Kwartalnik Pedagogiczny
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2005
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vol. 50
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issue 2(196)
7-24
EN
The problem of the connections between pedagogy and philosophy, which is still theoretically and practically a live issue, seems to both confirm and reinforce its unquestionable importance. The theories concerning these connections create a specific demarcation line as well as situate these different positions opposite each other. The first of them stresses the role of philosophical reflection as the 'pedagogical matrix', whereas the other assumes the lack of any empirical validity of such a relationship and repudiates the living connection with philosophy. This paper raises questions about the acceptance of the first position and points to certain areas confirming the acknowledgement of another approach, according to which philosophical solutions mingle with pedagogical theory and practice. This can be observed in, for example, the choice of the content of education and the methods that are preferred in this process, as well as in the issues concerning some teleological aspects of upbringing or the role of a person's values and concepts. Consequently, this makes one inclined to assent to the importance of the need for a 'reintegrated connection with broadly understood philosophy'. The questions about substance and meaning, about origins and purposefulness resulting from philosophical thinking give life to pedagogical matters. The thesis of this paper is the superiority of anthropological questions and the possibility of verification of axiological problems to the ones assumed in an anthropological way. Therefore, anthropological and axiological issues are particularly emphasised here and treated as strong points. where the two domains adjoin. The shape of educational theory and practice has already been contained in the primary settlement of the 'anthropological issue'.
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HUMAN BODY IN THE PROSPECTIVE OF THE CONTEMPORARY PHILOSOPHICAL ANTHROPOLOGY

100%
Czerniak S.
Edukacja Filozoficzna
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2007
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issue 44
141-156
EN
The author presents three main types of reference to human corporeality in the anti-Cartesian philosophical anthropology of the XX century: 1.The phenomenological description of the bodily experience (M. Merleau-Ponty. H. Schmitz, E. Strauss). 2.The constitutive role of human body in the structure of the definitions of humanity proposed by the classical philosophical anthropology of the XX century (M. Scheler, H. Plessner, A. Gehlen). 3.Human corporeality from the perspective of the historical anthropology (H. Schmitz, N. Elias). In the last fragment of his deliberations author shows the contemporary attempts of making the connection between the significant topics of the anthropology of human body and the ethical and aesthetic discourse (J. Habermas, G. Böhme).
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Ludzkie życie według Artura Schopenhauera

80%
Kruszyńska S.
Filo-Sofija
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2005
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vol. 5
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issue 5
159-172
EN
In the paper there are presented three realms that can be distinguished in Arthur Schopenhauer’s philosophical anthropology, realms in which human life proceeds. These are: the realm of nature, the realm of rationality and the realm of morality. In each of them there are possible two ways of existence, which the author calls respectively „normality” and „non-normality”. „Normality” and „non-normality” are collective notions, the former referring to ordinary life, devoid of metaphysical dimension and the latter to life that exceeds the phenomenal character of empirical reality. In characteristics of life called non-normality the author shows an optimistic trait of Schopenhauer’s philosophy of a human being.
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THE SUBJECTIVITY IN SCIENCE AND HUMANISTIC PSYCHOLOGY (Podmiotowosc w nauce i psychologii humanistycznej)

80%
Ratajczyk J., Zabierowski M.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2009
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vol. 10
137-149
EN
The article presents a new program of development of humanization of humanistic psychology. The essence of the program is founding psychological considerations on philosophical anthropology. Especially psychology should take into consideration relations between cognitive subjects and objects of their cognition. Thus, a new type of objectivity of cognition is needed as well as a new approach to communication problems.
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APLIKÁCIA FENOMENOLÓGIE V ANTROPOLOGICKOM A ETNOGRAFICKOM VÝSKUME: VÝCHODISKÁ A PERSPEKTÍVY

80%
Vydrová J.
Filozofia (Philosophy)
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2022
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vol. 77
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issue 9
711 – 722
EN
Currently, one can encounter numerous contributions that apply phenomenology and its approach to experience in the fields of anthropological and ethnographic research. The convergence of phenomenology and anthropology has its own reasons. I will first trace the thematic areas of this collaboration and present specific projects, and secondly specify the questions and applied methods that phenomenology brings to the discourse of the specialized sciences. In a third step, I will build on the original relationship between phenomenology and anthropology that leads us to the work of H. Plessner; that is not only meant to be a historical look back, but also an updating of such themes that can be productively re-developed in the present. In particular, I will ask what might be the position of H. Plessner in the current context, since his works are absent in contemporary authors.
8

PRÍTOMNOSŤ ČLOVEKA. ANTROPOLOGICKÝ PRÍSTUP HELMUTHA PLESSNERA

70%
Vydrová J.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 7
562 – 571
EN
On the basis of the analysis of some of Helmuth Plessner’s topics (expression of cry, corporeity, man in relations, situations and historicity) we try to introduce the specific approach of philosophical anthropology. Through the “eccentric positionality” as a core concept of Plessner’s anthropology we understand also his multi-layered and specific form of questioning, openness and indeterminacy of man (Ger. Unergründlichkeit). By the question of actuality and influence of anthropological initiative which arose in the 30’s in Germany we focus finally also on its relation to phenomenology as well as its roots in the philosophy of life.
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HEGEL’S THEORY OF THE EMERGENCE OF SUBJECTIVITY AND THE CONDITIONS FOR THE DEVELOPMENT OF HUMAN RIGHTS

70%
Stewart J.
Filozofia (Philosophy)
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2019
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vol. 74
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issue 6
456 – 471
EN
Globalization and mass migration have raised anew the question of the nature and origin of human rights. There have been a number of works that seek inspiration on this issue from the philosophy of Hegel. Usually, the primary focus of these works has, naturally enough, been the main statement of Hegel’s political philosophy, the Philosophy of Right. Scholars go to this work in search of a principle that can ground human rights in such a way that can be meaningfully used in a political and legal context. This body of literature is important in that it draws attention to this aspect of Hegel’s thought and shows how it is relevant for a problem of some topicality today. However, this approach, I wish to argue, takes up the issue at a fairly advanced stage in Hegel’s thinking and fails to see some much more fundamental elements in his way of understanding the concept of human rights, specifically, that the very idea of human rights presupposes a philosophical anthropology and a theory of history since human rights as a concept did not always exist. These aspects of Hegel’s theory have been generally neglected in the secondary literature on the issue of human rights.
10

LAUGHING AND ALTERITIES. ON THE MOVEMENT OF ALTERITY IN THE PHILOSOPHIES OF LAUGHTER

70%
Kaiser B.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 7
608 – 616
EN
A laughing is an event of alteration. Without alteration laughter wouldn’t be possible. This paper aims at describing laughter and alterity as intertwined phenomena. Therefore it investigates five different dimensions of alterity within the phenomenon of laughter. The source material for this study is provided by a series of monographs about laughter which were published during the 20th century: beginning with Henri Bergson’s Laughter, followed by Helmuth Plessner’s Laughing and Crying, Hans Blumenberg’s The Laughter of the Thracian Woman, Milan Kundera’s Book of Laughter and Forgetting and finally by Peter L. Berger’s Redeeming Laughter. By describing the social, corporal, historical, phenomenal and redeeming alterations of laughing a new performative ethical perspective on the phenomenon of laughter will be shown.
11

K POJMOM ĽUDSKEJ PRIRODZENOSTI A KULTÚRY A K ICH FUNKCII V SOCIÁLNOM POZNANÍ

70%
Sedová T.
Filozofia (Philosophy)
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2008
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vol. 63
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issue 8
657-669
EN
The paper deals with the relationship between human nature and culture, taking into account the return of the philosophical anthropology back into the intellectual discourse and indicating the motifs of this paradoxical return. The linkage between human nature and culture is examined as related to the position of the human species in nature, as well as to the social-cultural evolution of the humans. The classification of the metaphysical and empirical-scientific approaches leads the authoress to the conclusion that due to new empirical findings and technological innovations (neurosciences, artificial intelligence, evolutionary psychology, and genetic engineering) it is necessary to redefine the concepts of the corporeality and human nature.
12

Wokół fenomenologii podmiotu Adama Węgrzeckiego

70%
Pyka M.
Kwartalnik Filozoficzny
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2018
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vol. 46
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issue 2
21-35
EN
Professor Adam Węgrzecki’s philosophical research, as well as his other works, concentrate mainly on philosophical anthropology and the problem of man. It was with these issues in mind that he continued his research into the phenomenology of values and developed a Polish version of the philosophy of encounter. In this paper I discuss his study of the phenomenology of the subject (the self). Whereas Husserl and Ingarden introduce the idea of the self in the context of epistemology, Adam Węgrzecki analyses it from the perspective of philosophical anthropology. I attempt to place his results in a wider horizon which includes both phenomenology and analytic philosophy. I argue that his results contain a narrow idea of the self (as the source of activity) as well as a wider idea of the self, and both of these are necessary. These results can be placed in the center of recent debates on the problems of the self and of personal identity, and they constitute an important contribution to these debates. In particular, they can be used against those who want to ignore or even deconstruct the idea of the self.
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Johanna Gottfrieda Herdera koncepcja człowieka

70%
Kusak L.
Zeszyty Naukowe Uniwersytetu Ekonomicznego w Krakowie
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2012
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issue 882
27-45
EN
Johann Gottfried Herder is valued in our time as a theoretician of literature and art, a precursor to the philosophy of language, a philosopher of history and a researcher of the Old Testament. His influence on contemporaneous philosophical anthropology, which originated with Max Scheler and Helmuth Plessner, is nevertheless little known. Herder created an extremely interesting and surprisingly modern “Idea of man” which is in no respect inferior to its later, 20th century equivalents. The key concept known as Besonnenheit is a holistic system where the intrinsic structure of forces and talents in man are crucial in paving a development that stands in stark contrast to that of the animal world. To Herder’s credit, he enriched the study of philosophy with a number of key concepts without which it would be difficult to imagine a modern discussion about man. For example, his description of man as the Mängelwesen or “artificial” being that is “open to the world”, one that is able to say “no”, draws attention to the unburdening function of the language. Because of this contribution, Herder can legitimately be considered the forerunner of the modern reflection on man and, specifically, the founder of philosophical anthropology.
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„Odešly duše a zbyla těla“. Somatický rozměr lidské existence v próze Miloše Holase ve světle koncepce filozofické antropologie Maxe Schelera

61%
Gwóźdź-Szewczenko I.
Slavica Wratislaviensia
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2011
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vol. 153
739-748
EN
The article is an analysis of the somatic dimension of human existence in Miloš Holas’ novel Smutek z těla. The author argues that this forgotten novel greatly contributes to the destiny of naturalism in the Czech Republic. After presenting the plot and the main structural problems of the novel (such as the construction of the portrayed world, the time-space dimension, narration, characterization, etc.), the author moves on to analyze the elements of “corporeality.” She proves that the novel certainly realizes the ideas of naturalism (ideological and compositional), and then compares these conclusions with the philosophical anthropology of Max Scheler. At the end of her considerations she comes to the conclusion that in Holas’ novel the human being is portrayed as an animal organism, psychology is brought down to physiology, and the satisfaction of hunger and the sexual drive are considered to be the essential determinants of human existence in a world in which “the souls are gone, the bodies remain.”
15
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Antropologia filozoficzna w Trzeciej Rzeszy

61%
Michalski R.
Filo-Sofija
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2009
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vol. 9
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issue 9
155-172
EN
The article presents the evolution of philosophical anthropology – a new philosophical discipline which originated in Germany in the interwar period. After taking over the power by Hitler, some of the anthropologists were forced to emigrate, while the rest of them stayed in the country and began collaborating with the new government. Erich Rothacker and Arnold Gehlen are the examples of various ways of involvement in Nazi politics. Both thinkers not only occupied high positions at the universities and in national organizations but also promoted the ideology in their texts.
16

HEGEL’S CRITICISM OF SCHLEIERMACHER AND THE QUESTION OF THE ORIGIN OF FAITH

61%
Stewart J.
Filozofia (Philosophy)
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2018
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vol. 73
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issue 3
179 – 190
EN
Hegel’s criticism of Schleiermacher represents an important episode in his general critical campaign against Romanticism. In this article the author explores his objections to Schleiermacher’s theory of faith as the feeling of absolute dependency. The different statements of Schleiermacher’s view in On Religion: Speeches to its Cultured Despisers and The Christian Faith are outlined. Then an account is given of Hegel’s various criticisms of this view. The author wishes to argue that what is ultimately at stake in the discussion is not just the nature of faith and knowing, but something more fundamental: philosophical anthropology. By focusing on intuition and immediate feeling as the locus for religious faith, Schleiermacher, according to Hegel, reduces the human to the subhuman. For Hegel, by contrast, the faculty of religious faith should not be the lowest but the highest, which in his view means speculative reason.
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TELESNOSŤ AKO EXCENTRICKÁ POZICIONALITA V ANTROPOLÓGII A FILOZOFII BIOLÓGIE HELMUTHA PLESSNERA

61%
Vydrová J.
Filozofia (Philosophy)
|
2021
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vol. 76
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issue 7
487 – 498
EN
The aim of the text is to analyse the impact of the project of philosophical anthropology elaborated by Helmuth Plessner, which will be demonstrated on the concept of corporeality seen in the framework of eccentric positionality. In the first part of the text, we analyse the interference of philosophical anthropology and phenomenology (on the examples of lived body and oikos). This is based on historical as well as on deeper philosophical reasons. In this connection, we also find some practical applications of Plessner’s project, e.g., in cultural anthropology, ethnology and pedagogy. In the second part, the problematics of “corporeality as eccentric positionality” will be seen in the light of philosophy of biology and we open a dialog with a French biophysician Henri Atlan who focuses on characterisations of human, non-human and inhuman. Here, eccentric positionality converges with emergence (autopoiesis) and corporeality becomes one of the sings of anthropological difference.
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