Philosophical anthropology

Philosophical anthropology is a discipline dealing with questions of metaphysics and phenomenology of the human person, and interpersonal relationships. It is the attempt to unify disparate ways of understanding behaviour of humans as both creatures of their social environments and creators of their own values. Although the majority of philosophers throughout the history of philosophy can be said to have a distinctive "anthropology" that undergirds their thought, philosophical anthropology itself, as a specific discipline in philosophy, arose within the later modern period as an outgrowth from developing methods in philosophy, such as phenomenology and existentialism. The former, which draws its energy from methodical reflection on human experience (first person perspective) as from the philosopher's own personal experience, naturally aided the emergence of philosophical explorations of human nature and the human condition.

A large focus of this examination is a look at interpersonal relationships as well as the ontology that is in play during these relationships -- of which intersubjectivity is a major theme. Intersubjectivity is the study of how two individuals, subjects, whose experiences and interpretations of the world are radically different understand and relate to each other. Recently anthropology has begun to shift towards studies of intersubjectivity and other existential/phenomenological themes. Studies of language have also gained new prominence in philosophy and sociology due to language's close ties with the question of intersubjectivity.

Contents

Practitioners of Note

Important philosophical anthropologists are Søren Kierkegaard, Josef Pieper, Rene Girard, Alasdair MacIntyre, John Dewey, E.R. Dodds, Ernst Cassirer, Helmuth Plessner, Arnold Gehlen, Paul Häberlin, Jean-Paul Sartre, Maurice Merleau-Ponty, Pierre Bourdieu, Friedrich Nietzsche, Martin Heidegger, Jacques Derrida, Hans-Georg Gadamer, Paul Ricoeur, Martin Buber, Eric Voegelin, Hans Jonas, Hans-Eduard Hengstenberg, Rudolf Steiner, and Karol Wojtyla.[1]

Modern period

Philosophical anthropology, as a specific discipline in philosophy, arose within the later modern period as an outgrowth from developing methods in philosophy, such as phenomenology and existentialism. The former, which draws its energy from methodical reflection on human experience (first person perspective) as from the philosopher's own personal experience, naturally aided the emergence of philosophical explorations of human nature and the human condition.

Anthropological Phenomenology of Max Scheler

Max Scheler, a German phenomenologist, is known for his highly developed philosophical anthropology which defines the human being not so much as a "rational animal" (as has traditionally been the case since Aristotle) but essentially as a loving being. He breaks down the traditional hylomorphic conception of the human person, and describes the personal being with a tripartite structure of lived body, soul, and spirit. Love and hatred are not psychological emotions, but spiritual, intentional acts of the person, which he categorises as "intentional feelings."

Anthropology of interpersonal relationships

A large focus of philosophical anthropology is also at interpersonal relationships, as an attempt to unify disparate ways of understanding behaviour of humans as both creatures of their social environments and creators of their own values. It analyses also the ontology that is in play in human relationships — of which intersubjectivity is a major theme. Intersubjectivity is the study of how two individuals, subjects, whose experiences and interpretations of the world are radically different understand and relate to each other. Recently anthropology has begun to shift towards studies of intersubjectivity and other existential/phenomenological themes. Studies of language have also gained new prominence in philosophy and sociology due to language's close ties with the question of intersubjectivity.

Michael Jackson's study of intersubjectivity

The academic Michael Jackson is another important philosophical anthropologist. His research and fieldwork concentrate on existential themes of "being in the world" (Dasein) as well as interpersonal relationships. His methodology challenges traditional anthropology due to its focus on first-person experience. In his most well known book, Minima Ethnographica which focuses on intersubjectivity and interpersonal relationships, he draws upon his ethnographic fieldwork in order to explore existential theory. In his latest book, Existential Anthropology, he explores the notion of control, stating that humans anthropomorphize inanimate objects around them in order to enter into an interpersonal relationship with them. In this way humans are able to feel as if they have control over situations that they cannot control because rather than treating the object as an object, they treat it as if it is a rational being capable of understanding their feelings and language. Good examples are prayer to gods to alleviate drought or to help a sick person or cursing at a computer that has ceased to function.

See also

Bibliography

Further reading

Notes

  1. ^ Cf. Hans Köchler, The Phenomenology of Karol Wojtyla. On the Problem of the Phenomenological Foundation of Anthropology, in: "Philosophy and Phenomenological Research", Vol. 42 (1982), pp. 326-334. K. Wojtyla's anthropological works: K. Wojtyla (1993). Love and Responsibility. San Francisco: Ignatius Press. ISBN 0-89870-445-6. ; K. Wojtyla (1979). The Acting Person: A Contribution To Phenomenological Anthropology. Springer. ISBN 9027709696. 
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