Philosophical anthropology (from philosophy and anthropology ; the philosophy of man ) in the broad sense - the philosophical doctrine of the nature and essence of man ; in the narrow - a direction (school) in Western European philosophy (mainly German ) of the first half of the 20th century , based on the ideas of the philosophy of life of Dilthey , the phenomenology of Husserl and others, striving to create a holistic teaching about man by using and interpreting data from various sciences - psychology , biology , ethology , sociology , as well as religion , etc.
Content
Philosophical Anthropology as a School
The beginning of philosophical anthropology is associated with the appearance of the classic works of Max Scheler's “The Position of Man in Space” ( 1928 ) and Helmut Plesner's “Steps of Organic and Human” ( 1928 ), which focus on the problem of human nature, a specific difference in the way humans exist and animals . At a later time, the classic works of Arnold Gehlen “Man. His nature and position in the world "( 1940 ) and" Primitive man and late culture "( 1956 ).
The works of P. L. Landsberg ("Introduction to Philosophical Anthropology", 1934), L. Binswanger ("Basic Forms and the Knowledge of Human Being", 1941), Karl Levita ("From Hegel to Nietzsche", 1939) adjoin these main works. , G. Lipps ("Human Nature", 1941), Bolnova ("The Essence of Moods", 1941), Rothacker ("Problems of Cultural Anthropology", 1942) and others.
Max Scheler - One of the Founders of Philosophical Anthropology
The philosophical views of Max Scheler (1874-1928) underwent a serious evolution, he was a Neo-Kantian , then became a phenomenologist , and later tried to combine the results of his previous searches with what he now considered the main thing - the study of the human problem.
Scheler considered the main task of philosophical anthropology to reveal the essence of man, that is, the answer to the question: what is man? “And religions and philosophical ,” he wrote, “still tried to talk about how and where a person came from, instead of determining what he is.” At the same time, Scheler was clearly aware of the difficulty of finding the answer to this question, since "a person is so wide, bright and diverse, that all his definitions are too narrow." [one]
In the philosophy of the late Scheler, we are talking about the dual basis of existence (ens per se), consisting of an energetically independent, powerful “impulse” and a powerless “spirit”. For ens per se, according to Scheler, it is characteristic that the flow of forces acting in it flows from bottom to top: each higher form of being is based on the energy of lower forms. The opposition of “impulse and spirit” appears in Scheler’s teachings as the polar opposite of the ontologically primary potentialities that are found in man. The concept of “impulse” encompasses the chaotic forces of inorganic nature and the flow of “life”, as well as the economic, political and demographic aspects of history. The concept of “spirit” denotes the highest ideal, emotionally valuable forms of being both in personal dimensions and in a broader context of the content of culture. “The center of acts,” Scheler says, “in which the spirit manifests itself in the realm of finite being, we want to denote by the concept of personality, radically different from all the functional centers of“ life “, which when viewed from the inside are called“ mental centers “.” [one]
Transcending beyond the limits of “life” is the most essential sign of human existence, while in the late Scheler man is striving to realize his own essential principle, in the dimensions of which the divine merges with the human; deity in this philosophical teaching is thought of as becoming in man and humanity, man is understood not as a creation of God, but as a “co-author” (Mitbildner) of a great synthesis of primordial ontological potentials. [one]
Scheler finds the deep essence of the ability of the human spirit to distance itself from reality in acts of "ideating abstraction", in them the human spirit ascends to the realm of pure essences, penetrates the last foundations of being. [one]
The activity of the “spirit”, according to Scheler, is based on the power of instincts put by the “spirit” in their service, the “spirit” itself is powerless. The most exalted ideas remain unfulfilled if they are not based on the energy of instincts. “Spirit” should not deny instincts, but involve them in the sphere of its action. [one]
However, in the “impulse" Scheler also saw the great beginning of being; the forces of life bring a vivid variety into the real existence of man. According to Scheler, these two elements cannot completely merge in the process of their synthesis. [one]
The Development of Philosophical Anthropology
The main directions in philosophical anthropology include biological ( A. Gelen , K. Lorenz ), cultural ( E. Kassirer , Andrei Bely ), religious ( N. A. Berdyaev , S. N. Bulgakov , L. P. Karsavin , N O. Lossky , S. L. Frank , [2] symbolic (J. Vidal, M. Eliade , J. Duran ), metaanthropological (late M. Scheler, N.V. Khamitov, S. A. Krylova and others ) [3] .
Notes
- ↑ 1 2 3 4 5 6 Chukhina L. A. Man and his valuable world in the phenomenological philosophy of Max Scheler Archived on September 2, 2016.
- ↑ XX Century Philosophy: A Study Guide . ISBN 5-7646-0013-8 .
- ↑ Navarria D. Symbolic anthropology. - K .: SPIRIT I LITERA, 2016 .-- S. 10-11. - 376 p. - ISBN 978-966-378-443-4 .
Literature
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