scholarly journals APIE IMMANUELIO KANTO „PRAGMATINĘ“ ANTROPOLOGIJĄ

Problemos ◽  
2006 ◽  
Vol 70 ◽  
Author(s):  
Tomas Sodeika
Keyword(s):  
Fundamental Question ◽  
Main Task ◽  
Human Being ◽  
Meditative Practice ◽  
Transcendental Apperception ◽  
Physiological Anthropology

Straipsnyje nagrinėjamas Kanto klausimas „kas yra žmogus?“. Anot Kanto, tai pamatinis filosofijos klausimas tik tiek, kad jis priklauso ne „mokyklinei“ filosofijai, o „filosofijai pasaulio pilietine prasme“. Todėl Kanto antropologija yra ne „fiziologinė antropologija“, tyrinėjanti „tai, kuo žmogų paverčia gamta“, o „pragmatinė antropologija“, tyrinėjanti „tai, kuo žmogus, kaip laisvai veikianti būtybė, paverčia pats save, arba kuo jis gali ir privalo pats save paversti“. Tai transcendentalinis žmogaus tyrinėjimas, kurio tikslas – atrasti bet kokio mąstymo ar patyrimo vienovės galimybės sąlygas. Anot Kanto, ši vienovė yra „transcendentalinė apercepcija“ – „Aš mąstau“ vaidinys. Todėl „pragmatinis“ žmogaus tyrinėjimas kaip filosofija „pasaulio pilietine prasme“ nėra diskursyvus samprotavimas. Greičiau tai meditacinė praktika, kurios svarbiausias tikslas yra dalyvavimo nuosavame „Aš mąstau“ pagilinimas.Pagrindiniai žodžiai: Kantas, antropologija, refleksija. ON THE IMMANUEL KANT’S “PRAGMATICAL” ANTHROPOLOGYTomas Sodeika Summary The paper deals with the Kantian question “what is the human being?” According to Kant, this is a fundamental question, however, not to philosophy “in scholastic sense” but to philosophy “in cosmic sense”. Therefore Kant’s anthropology is not “physiological anthropology” dealing with the study of “what nature makes man” but “pragmatic anthropology” dealing with the study of “what man as a freely acting entity makes or can and should make of himself”. It is a transcendental discovery of the human being asking for the conditions of unity of all our thought or experience. According to Kant, this unity is “transcendental apperception” – the idea of “I think”. The “pragmatic” discovery of the human being of philosophy “in cosmic sense” is not a kind of discoursive reasoning. It is rather a meditative practice, the main task of which is the deepening of participation in one’s own “I think”.Keywords: Kant, anthropology, reflection.

scholarly journals Pytanie o sens życia

2006 ◽  
Vol 4 (1) ◽  
pp. 121-133
Author(s):  
Karol Bujnowski
Keyword(s):  
Meaning Of Life ◽  
Fundamental Question ◽  
Human Existence ◽  
Worth Living ◽  
Human Being ◽  
Inner Life ◽  
The World ◽  
The One

Nowadays more often people are asking about the meaning of life. It is a fundamental question that every human being faces. Man is asking whether life is worth living, what to do to make our life meaningful?A human being, among many needs, has the need for discovering the sense of life, the need comes from the very core of human existence as placed in time and connected with the phenomenon of passing away. Discovering the sense of life leads to the experience of happiness, joy, and to inner life lived much more to the full. Showing the meaning of life and helping to find that meaning are very important functions of religion. Due to it, a man is able to live one’s life, ambitions, goals, joyful moments as well as his or her suffering in the light of deeper understanding. Religion is the one that can often bring the richest and deepest answers to the question of the two meanings: the meaning of life and the world.

scholarly journals Pojem komplexity v díle Teilharda de Chardin

2016 ◽  
Vol 8 (1) ◽  
pp. 22-47
Author(s):  
Františka Jirousová
Keyword(s):  
Evolutionary Theory ◽  
Self Organization ◽  
Main Task ◽  
Unique Contribution ◽  
Human Being ◽  
The World ◽  
Evolutionary Level ◽  
Human Systems

Záměrem textu je vyložit pojem komplexity v křesťanské evoluční teorii Teilharda de Chardin. V úvodu je nastíněna Teilhardova metoda pracující s hodnotovým aspektem a rozlišující tři kvality bytí (jednotu, různorodost a intenzitu vztahů), které v evoluci narůstají. Hlavní část článku tvoří pokus o nalezení kritéria komplexity různých celků a organismů na základě těchto tří kvalitativních aspektů. V závěru textu je načrtnuto hlavní teologické téma Teilhardovy teorie: Bohem stanoveným cílem evoluce založené na sebeorganizaci je umožnit kreativitu a svobodu na každé z evolučních rovin, a to v míře podle dosaženého stupně komplexity. Na úrovni noosféry dosahuje svoboda své plnosti a starost o pokračování evoluce, včetně nalezení vlastního jedinečného příspěvku do komplexních celků lidských společenství, se stává vlastním úkolem člověka jako spolupracovníka na tvoření světa. The paper presents the concept of complexity in the Christian evolutionary theory of Teilhard de Chardin. First, the Teilhard’s method is presented, dealing with values and distinguishing three qualities of being (unity, diversity and intensity of relationships) which increase in the evolution. Author then attempts to find criteria of complexity of different systems and living entities, based on the three mentioned qualities. Finally, the main theological topic of Teilhard’s theory is sketched: Evolution is based on self-organization and its goal (determined by God) is to enable creativity and freedom at each evolutionary level according to the level of attained complexity. At the level of noosphere, freedom reaches its fullness; the concern of human being as a co-worker on creation of the world with advancing evolution becomes his main task, including the search for one’s own unique contribution to the complexity of the human systems.

Matheme of Phantasy and Object of Desire in Hamlet

2021 ◽  
Vol 66 (1) ◽  
pp. 169-198
Author(s):  
Livia Dioșan
Keyword(s):  
Fundamental Question ◽  
Point Of View ◽  
Mathematical Function ◽  
Human Being ◽  
Topological Surface ◽  
The Subject ◽  
The Veil ◽  
The Relationship

"“What is a father?” That is the question. This paper discusses Hamlet emphasizing the concept of desire and its formation for any human being. From a Lacanian psychoanalytical point of view, a difference between need, demand, and desire will be considered, in order to better understand how desire appears from the fabric of a topological surface and takes its place in the reality of the subject. Then the matheme of phantasy and the various objects that present themselves in Hamlet, namely Ophelia and others, as well as the stages of the relationship between Hamlet and his object will be analyzed. The analysis of the obsessional structure allows a better understanding of the movement of desire and action in Hamlet, without stating an obsessional structure in the character itself because what is interesting in the end is that Hamlet actually illustrates the place of desire for any human being. Following Lacan’s seminars, the paper will approach the relationship between faith and death, as well as the Borromean place of the Symbolic, with the consequences that emerge when the Symbolic crashes. This way, one could get closer to the fundamental question, pertaining to the function of the father and the unfortunate lifting of the veil that places Hamlet in an impossible position from which he cannot act to fulfill his destiny because the existence of desire is conditioned by the faith in death. The answer to the question would be that a father is seen in the context of actioning as a function, like a mathematical function, to orient the desire of the mother. Instead, in Hamlet, there is only legacy of a sin. Keywords: desire, phantasy, phallus, object, father, law, symbolic, veil, matheme. "

A FENOMENOLOGIA DA DISTINÇÃO HUMANA: SCHELER E O PROJETO DA ANTROPOLOGIA FILOSÓFICA

2015 ◽  
Vol 42 (132) ◽  
pp. 61
Author(s):  
Thiago Aquino
Keyword(s):  
Philosophical Anthropology ◽  
Main Task ◽  
Philosophical Investigation ◽  
Human Being ◽  
Max Scheler

Resumo: Este artigo analisa a antropologia filosófica de Max Scheler enquanto fenomenologia da distinção humana cuja principal tarefa é a elaboração do conceito essencial do homem, ou seja, a definição do que o separa e o eleva acima da natureza. O artigo divide-se em duas partes: na primeira, apresenta o conceito de antropologia filosófica através da discussão do seu lugar sistemático nas investigações filosóficas; na segunda, desenvolve uma análise da questão da essência humana em correlação com o problema da determinação do seu lugar metafísico no interior da totalidade.  Abstract: This article presents an analysis of the philosophical anthropology of Max Scheler as a phenomenology of human distinction, whose main task is to elaborate the essential concept of the human being, meaning to define what separates humans from Nature and elevates them above Nature. The first part ignoof this article examines the concept of philosophical anthropology through the discussion of its systematic place in philosophical investigation. The second part develops an analysis of the question of human and of the correlated problem of determining the metaphysical place of this essence within the totality.

A FENOMENOLOGIA DA DISTINÇÃO HUMANA: SCHELER E O PROJETO DA ANTROPOLOGIA FILOSÓFICA

2015 ◽  
Vol 41 (130) ◽  
pp. 239
Author(s):  
Thiago Aquino
Keyword(s):  
Philosophical Anthropology ◽  
Main Task ◽  
Philosophical Investigation ◽  
Human Being ◽  
Max Scheler ◽  
Human Essence

Este artigo analisa a antropologia filosófica de Max Scheler enquanto fenomenologia da distinção humana, cuja principal tarefa é a elaboração do conceito essencial do homem, ou seja, a definição do que o separa e o eleva acima da natureza. O artigo divide-se em duas partes: na primeira, apresenta o conceito de antropologia filosófica através da discussão do seu lugar sistemático nas investigações filosóficas; na segunda, desenvolve uma análise da questão da essência humana em correlação com o problema da determinação do seu lugar metafísico no interior da totalidade.Abstract: This article presents an analysis of the philosophical anthropology of Max Scheler as a phenomenology of human distinction, the main task of which is to elaborate the essential concept of the human being, that is, to define what separates and elevates this being above nature. . In the first part of the article, the concept of philosophical anthropology is presented through the discussion of its systematic place in philosophical investigation. The second part develops an analysis of the question of human essence, co-relating it with the problem of determining the metaphysical place of this essence within the totality.

scholarly journals Jean-Paul Sartre et l’absurde de l’existence La Nausée et L’Être et le Néant na Jean-Paul Sartre et l’absurde de l’existence ”La Nausée” et ”L’Être et le Néant”

2018 ◽  
pp. 489-501
Author(s):  
Marta Agata Chojnacka
Keyword(s):  
Human Behavior ◽  
Human Existence ◽  
Literary Texts ◽  
Main Task ◽  
Human Being ◽  
Philosophical Work ◽  
Jean Paul ◽  
Philosophical Texts ◽  
Definition Of

The main task of this work is to track down the absurdities of human existence which are described in the Jean-Paul Sartre’s texts. By analyzing the content of a novel Nausea author present the founding of Sartre’s theory of the existentialism that was later developed in the most famous philosophical work of the French philosopher, namely Being and nothingness. The thesis of this work is as follows: Sartre’s philosophical texts contain overall interpretation of existentialism. His literary texts give specific examples of human behavior, relationships, and activities immersed in absurd and illustrate the thesis from Sartre’s philosophical works. This article combines information contained in the philosophical and literary writings. In the first part author presents Sartre’s biography, emphasizing his literary and philosophical interests. Author tries to demonstrate absurdities of notion of existence in Nausea and Being and Nothingness to give an existential definition of the human being.

9. Society and the best life (Ibn Ṭufayl and Dante)

2016 ◽  
Author(s):  
John Marenbon
Keyword(s):  
Human Life ◽  
Fundamental Question ◽  
Human Society ◽  
Human Being ◽  
12Th Century ◽  
Ibn Tufayl

Arguably, the fundamental question in ethics is: what is the best life in the sense of flourishing as a human being? This question leads to another: what is the relation between an individual leading this best human life and human society? ‘Society and the best life (Ibn Ṭufayl and Dante)’ considers two of the most distinctive medieval answers to these questions: from Ibn Ṭufayl in early 12th-century Islamic Spain, and then from Dante in Italy 200 years later. These authors developed their views in dialogue with a different strand of earlier writing, but the two are linked by an important thread of thinking that makes them both part of the same intellectual conversation.

Homo biotechnologicus

Human Affairs ◽  
2015 ◽  
Vol 25 (2) ◽  
Author(s):  
Emil Višňovský
Keyword(s):  
Human Nature ◽  
Fundamental Question ◽  
Substantial Part ◽  
Human Being ◽  
Human Beings

AbstractThe paper outlines the concept of the human being as homo biotechnologicus. This concept is just one version of many possible human self-interpretations, since human beings can answer their own fundamental question of ‘who are we?’ simply using their ‘human, all too human’ self-descriptions. However, technology is a substantial part of the human being as a natural being, and biotechnology is, moreover, its root. The biotechnology of today’s world means that humanity is set on a path to transcending its own human nature, with all the risky consequences that entails. The author considers these radical developments from the standpoint of posthumanism

scholarly journals Traits of Mystery (miracle play), Tragedy and Commedia Dell'Arte in a Fairy-Opera-Film

2016 ◽  
Vol 8 (4) ◽  
pp. 76-83
Author(s):  
Daria S Kropova
Keyword(s):  
Bela Bartok ◽  
Main Task ◽  
Commedia Dell'arte ◽  
Human Being ◽  
Sergei Prokofiev ◽  
Dance Culture ◽  
History Of ◽  
Queen Of Spades ◽  
The Way ◽  
Magic Flute

This article deals with a fairy-opera-film and its specifics. The author reveals traits of mystery (miracle play) in a fairy-opera-film, basing upon a notion of mystery of Carl Orffs theory, in the way as Orff meant it. Syncretism in different kinds of art, specifics of word as an art facility (meaning of a word and a word as sound) are specified. As examples the following films are taken: Bluebeard's Castle (composer Bela Bartok, filmmaker W. Golovin,1968), Iolanta (composer Pyotr Tchaikovsky, filmmaker W. Gorriker,1963) and animated musical The Snow Maiden (composer Nikolai Rimsky-Korsakov, filmmaker I. Ivanow-Vano,1952). Special attention is drawn to the opera film The Queen of Spades (composer Pyotr Tchaikovsky, filmmaker R. Tihomirov,1960). The author discloses in fairy-opera-film elements of commedia dell'arte, that is improvisation and masks. For example in films The Love for three Oranges (composer Sergei Prokofiev, filmmakers W. Titov and J. Bogatyrenko,1970) and The Magic Flute (composer Wolfgang A. Mozart, filmmaker I. Bergman,1975). The author comes to the conclusion concerning the targets and tasks of a fairy-opera-film. Through watching fairy-opera-films children should live cultural and psychological history of humanity step by step in its development through music, dance culture and drama (theater). The main task of fairy-opera-film is to save an entity of a human being, to prevent a childs mutation into either a superman (or bermensch in F. Nietzsches term) or degeneration.

scholarly journals Suicide from a Holistic Point of View

2005 ◽  
Vol 5 ◽  
pp. 759-766 ◽  
Author(s):  
Søren Ventegodt ◽  
Joav Merrick
Keyword(s):  
Sexual Abuse ◽  
Child Sexual Abuse ◽  
Fundamental Question ◽  
Point Of View ◽  
Human Being ◽  
Existential Therapy ◽  
Eastern Culture ◽  
Experienced Child ◽  
Good Living ◽  
Choice Of Life

Suicide has been honoured and respected in the eastern culture, especially in Japan with the famous tradition of Hara-kiri, or seppuku, while in most western societies suicide has been seen negatively and many contemporary physicians tend to consider suicide the most self-destructive and evil thing a human being can do and something that should be avoided at all cost. Religions also have different viewpoints on suicide, but from a philosophical point of view we believe that considering the choice of life and dead to be extremely relevant for a good living. The choice of life and dead is real, since responsibility for life is necessary in order to live life and even the best physician cannot keep a patient alive, who deep inside wants to die. In this chapter, we present parts of a story of a young girl who had experienced child sexual abuse. In holistic existential therapy, it is our experience, when the patient is well supported in the confrontation of the fundamental questions related to assuming responsibility for the coherence, that this confrontation will almost always lead to a big YES to life. Without confronting the fundamental question of “to be or not to be”, life can never be chosen 100% and thus never be lived fully.

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