Presentation on the topic: Philosophical anthropology. Philosophical anthropology Lesson on the topic of philosophical anthropology

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Philosophical anthropology - philosophical understanding of the nature and essence of man; direction (school) in Western European philosophy of the 20th century, striving to create a holistic doctrine of man.

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Ancient Greece Man is part of nature. With all his natural and social environment, neighbors and polis, inanimate and animate objects, animals and gods, he lives in a single, inseparable world. Sophists: a turn to anthropological issues. Protagoras: “The measure of all things is man; those that exist are that they exist, and those that do not exist that they do not exist.” Socrates: The principle of ethical rationalism is “virtue is knowledge.” A person who knows goodness and justice will not act badly and unjustly. The task of man is to strive for moral perfection based on the knowledge of truth. Democritus: Man consists of atoms, including the soul - the soul is mortal. The goal of life is happiness, which consists in a good mood (euthymia). An important condition for happiness is compliance with moderation. “To desire excessively is appropriate for a child, not a husband.” Plato: Anthropological dualism of soul and body. The soul makes a person human, and the body is considered as matter hostile to it. The human soul gravitates towards the transcendental world of ideas; it is eternal, but the body is mortal. The general characteristics of a person, his purpose and social status depend on the quality of the soul. In the first place in the hierarchy of souls is the soul of the philosopher, in the last place is the soul of the tyrant. The soul of a philosopher is the wisest and most receptive to knowledge, and this is the main thing in characterizing the essence of man and his difference from an animal. Aristotle: Man is a social animal endowed with reason. Sociality and intelligence are two main characteristics that distinguish it from an animal.

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Middle Ages Man is part of the world order established by God. A being created in the “image and likeness of God.” Socially, man is a passive participant in the divine order, a created being and insignificant in relation to God. The main task of man is to join God and find salvation on the day of the Last Judgment. Augustine the Blessed “On the City of God”, “Confession” (Christian Neoplatonism): Man is the opposite of soul and body. It is the soul that makes a person human. In “Confession” he reveals the contradictory nature of the development of the human personality. Became the forerunner of existentialism. Thomas Aquinas “Summa Theologica” and “Summa against the Pagans” (Christian Aristotelianism): By his position, man is an intermediate being between creatures (animals) and angels. It represents the unity of soul and body. Among corporeal creatures, he is the highest being; he is distinguished by a rational soul and free will. Due to the latter, a person is responsible for his actions. And the root of his freedom is reason.

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Revival Principles: humanism and anthropocentrism. Man is the creator of himself and the world around him. Pico della Mirandole (“On the Dignities of Man”, “On Being and the One”) Man occupies a central place in the universe. This happens because he is involved in everything earthly and heavenly. Freedom of choice and creative abilities determine that everyone is the creator of their own happiness or misfortune and is capable of reaching both an animal state and rising to a god-like being. Nikolai Kuzansky The idea of the unity of all things: “everything calms down in everyone” and “everyone is satisfied with everyone.” The world is a beautiful creation of God, created in the best possible way. The main common property of all created elements of existence is satisfaction with their position in the universe. Accordingly, a person should feel the perfection and harmony of his being.

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Modern times Mechanistic interpretation of nature and society. Anthropological rationalism. Metaphysical picture of the world: all natural phenomena are interpreted as machines or systems of machines. The function of God is to create matter and give it an initial impulse. All people, as parts of nature, are completely subject to its laws. Universal causal necessity determines all human activity. “The will...is only a fiction” (Spinoza). Man is a machine with the ability to think. The ability to think is the main dignity of a person. Belief in the limitless possibilities of the mind - unlimited rationalism. The egoistic nature of man gives rise to the need for a “social contract” - the establishment of state power as an agreement between people. Philosophers of the New Age: T. Hobbes, F. Bacona, D. Locke, B. Spinoza, D. Diderot, P. Holbach, G. Descartes, G.V. Leibniz, D. Berkeley and D. Hume. .

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German classical philosophy Human self-awareness as a model for organizing the individual process of life, social structure and world order. Kant “Critique of Pure Reason”, “Critique of the Power of Judgment”, “The Foundation of the Metaphysics of Morals”, etc.: “What is man?” - the main question of philosophy. Moral-natural dualism. Man is an autonomous and independent principle and the legislator of his activity. The main difference between humans and other creatures is self-awareness. Hegel “Phenomenology of Spirit”, “Science of Logic”, “Encyclopedia of Philosophical Sciences”, etc.: The main difference between man and animal is in thinking. Man is a subject of spiritual activity and a bearer of universally valid spirit and mind. Personality, in contrast to the individual, begins only with a person’s awareness of himself as an “infinite, universal and free” being.

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Modern philosophical anthropology Identification of philosophical anthropology as a separate doctrine about man, his nature and essence. Philosophical anthropology is the study of man from the point of view of the very existence of man. Man is the center of the world.

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Max Scheler The task of philosophical anthropology is to show how all human achievements and deeds flow from the structure of human existence: language, conscience, state, science, myths, ideas and much more that characterizes man. Philosophical anthropology is the science of the essence and structure of human essence. The primary thing in the “man-society” system is man as a kind of center in which his various connections with the world intersect. At the same time, the true personal existence of the individual, where individuality, self-determination, and self-regulation takes place, is love (loving being). Two attributes make up the essence of a person: “impulse” - a certain vital core (inclinations, affects of a person, i.e. everything that is natural, organic in life) and “spirit” as the unity of what is called reason and experiences (this is kindness , love, repentance, reverence - everything that is freedom, detachment from coercion and pressure of organic life). Personality is a concrete unity, the intersection of values. At the same time, the hierarchy of values is concentrated in each individual, but comes from God. Thus, the basic principles of human existence are a powerful, but blind impulse of life and an all-comprehending, but weak spirit.

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Arnold Gehlen Biological, or naturalistic branch of philosophical anthropology. The essence of man is not that man is primarily a rational being, but that he is a biological, instinctive being. Humanity is just a stage in a grand evolutionary process. The conflict between the beginning of self-organization and the basic unconscious-vital beginning. Arnold Gehlen: Man is a flawed animal, poorly equipped with biological instincts, as a result of which he cannot lead a purely natural existence, and his intellect and way of life are determined bodily and anatomically. To survive, a person must act, create different social institutions, organizations, norms and behavior patterns. Leading instincts Ethos instinct of caring for offspring ideology of humanism instinct of admiration for flourishing life and compassion for dying life ideology of consumerism instinct of security state, ethics of “law and order”

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Helmut Plesner “Stages of the organic and man. Introduction to Philosophical Anthropology” (1928), “Unity of Senses” (1923), “Laughter and Crying” (1941) Positionality - the general basic structure of any living body, including humans - the ability of the organism to interact with the environment (“positional field”) maintain and preserve its unity as integrity and at the same time remain in formation and development. A plant is a simple “integration” into its environment. An animal has a certain independence in relation to its environment and the ability to distinguish itself from an “alien”. A person is “eccentric”: he is able to take a distance in relation to his own living environment, he is able to realize himself as a “body”, as “I in the body” and as “I”. Three basic anthropological laws: The law of “natural artificiality” characterizes the connection between eccentricity and the vital sphere of a person. The law of “mediated spontaneity” reveals the role of eccentricity in the cognitive and practical activities of people. The law of "utopian location" shows that because of eccentricity, a person needs to believe in transcendental ideas.

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Ernst Cassirer “Cognition and Reality” (1922) Sociocultural branch of philosophical anthropology Man is a being determined by culture, the creator of culture and its creation. Man lives in a symbolic world. Culture, language, myths, art, religion are parts of the symbolic Universe. A symbol is a mediator between a person and the world. Man is a cultural being, and culture is a collection of symbols. Moreover, the symbol is a human product. Man creates symbols, symbols are generated by the fundamental structural elements of human sensory experience itself. Without symbols, human life would be blocked (limited) by the boundaries of his biological needs and his practical interests. Man is not so much Homo sapiens, a reasonable man, as Homo simbolicum, a symbolic man. Thus, a person and his entire social life is reduced to culture. Culture acts as a self-sufficient basis for defining a person in the theory of E. Cassirer.

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The crisis of technogenic civilization and global problems of our time Signs of technogenic civilization (according to V.S. Stepin): priority of science, technology and technology; focus on innovation as the most important value of society; the ideal of an actively active person transforming the natural and social world; an attitude of dominance/subordination towards the natural world or the human world; progressivism with a focus on the future, hence the idea of the irreversibility of time, which flows from the past to the future; increasing the pace of social change through the restructuring of old ways of life and creating conditions for the formation of new opportunities. Global problems are problems that affect the vital interests of all humanity; its future existence depends on their solution.

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Classification of global problems by spheres of their manifestation: Interaction of society and nature. Interaction between social communities. Interaction between man and society. Environmental problems (environmental protection, conservation of biological diversity, maintaining sustainable development of the biosphere, search for alternative sources of economic activity, space and ocean exploration, etc.) Socio-political (the problem of war and peace and mechanisms for limiting military resources). Socio-economic (problems of economic backwardness, overcoming poverty, eliminating homelessness, improving the quality of life, etc.) Demographic (problem of population growth). Medical (health problems, life expectancy, infectious diseases). Socio-cultural (problems of education, preservation of national cultural heritage).

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Technocracy Technological determinism is a theoretical and methodological setting in philosophical and sociological concepts, based on the decisive role of technology and technology in the development of socio-economic structures. Representatives: T. Veblen, D. Bell, A. Toffler, A. Touraine, A. Wiener, D. Nesbit, E. Weizsäcker, L. Lovins and others.

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The theory of post-industrial society by D. Bell “New American Law” (1955), “The Experience of Social Forecasting” (1973), “Cultural Contradictions of Capitalism” (1976) Three main stages of development of human society: pre-industrial, industrial and post-industrial. The main features of post-industrial society: the central role of theoretical knowledge; creation of new intellectual technology; growth of the knowledge carrier class; transition from the production of goods to the production of services; changes in the nature of labor (if previously labor acted as an interaction between man and nature, then in a post-industrial society it becomes an interaction between people); the role of women (women for the first time have a secure basis for economic independence); science reaches its mature state; situses as political units; meritocracy - the power of the best specialists in their fields; the end of limited benefits; economics of information theory

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Concept of Alain Touraine "Sociology of Action" (1965), "May Movement and Communist Utopia" (1968), "Post-Industrial Society" (1969), "Production of Society" (1973), "Towards Sociology" (1974), "After Socialism" (1980) "Societal type": shifts in human activity from one type of society to another. The main social conflict in a programmed society is between the mechanism of production and management and the consumer himself. Post-industrial society at the managerial level uses two main forms: innovation, i.e. The ability to produce new products as a result of investment in science and technology and self-government becomes a manifestation of the ability to use complex information and communication systems.

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The concept of the “Third Wave” by O. Toffler “Future Shock” (1970), “Cultural Consumers” (1973), “Eco-spasm Report” (1975), “The Third Wave” (1980), “Preliminary Notes and Perspectives” ( 1983), "Receptive Corporation" (1985) Historical evolution occurs through social contradictions and conflicts, which fit into the overall picture of changes occurring at certain intervals, discreteness. The source and driving force of innovation in society are technological revolutions. Three waves (stages) of the development of civilization: The first is the transition from a pre-agrarian society to an agrarian one. The second is the transition from an agricultural society to an industrial one. The third is the transition to a “super-industrial” (post-industrial and information) civilization: knowledge becomes the determining factor in the exercise of power; system of fast and slow economies; many social groups with their own values and culture. The concept of oppression by Hebert Marcuse “Eros and Civilization”, “One-Dimensional Man”, etc. Synthesis of Marxism (class oppression) and Freudianism (love and death, eros and thanatos) In modern society, all people are subject to the same desires. The cult of consumption has become a form of social control. The only way out is the Great Refusal.

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In Christianity, man is seen as the image of God. The soul is the breath of God himself. But the main division within Christianity is not so much between body and soul, but between the “carnal man” and the “spiritual man.” In Christianity, man is seen as the image of God. The soul is the breath of God himself. But the main division within Christianity is not so much between body and soul, but between the “carnal man” and the “spiritual man.”

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According to the founders, philosophical anthropology is “the basic science of the essence and essential structure of man.” A follower of M. Sheller, G. - E. Herstenberg clarifies: “Philosophical anthropology is the study of man from the point of view of the existence of man himself. Thus, it is fundamentally different from all the sciences that also study man, but does this from regional points of view : philosophical, biological, psychological, linguistic, etc." According to the founders, philosophical anthropology is “the basic science of the essence and essential structure of man.” A follower of M. Sheller, G. - E. Herstenberg clarifies: “Philosophical anthropology is the study of man from the point of view of the existence of man himself. Thus, it is fundamentally different from all the sciences that also study man, but does this from regional points of view : philosophical, biological, psychological, linguistic, etc."

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I.M. Sheller: “man - natural man is an animal. He did not develop from the animal kingdom, but was, is and will always remain an animal.” However, there is an essential difference between man and the rest of the animal world. This difference is due to the presence of a spirit in a person. ". Animals are limited by their habitat, but the human spirit overcomes the limitations of the environment and goes out into the open world, realizing it precisely as a world. I.M. Sheller: "man - natural man is an animal. He did not develop from the animal kingdom, but was, is and will always remain an animal." However, there is an essential difference between man and the rest of the animal kingdom. This difference is due to the presence of a spirit in man." Animals are limited by their habitat, but the human spirit overcomes the limitations of the environment and goes out into the open world, realizing it precisely as a world.

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Personality is the essentially necessary only form of existence of the spirit. Only on a personal basis there is the possibility of creative self-realization of the spirit. Thus, thanks to his dualistic nature, man, in Scheller’s concept, represents a certain integrity - a microcosm, which is in a certain relationship with the “macrocosm - the transcendental world”. Scheller's ideas were developed by his follower A. Gehlen. He criticizes those theories in which the lower stages of human development are regarded as close to the animal way of life and only subsequent ones. The highest levels are as substitutably human. At the same time, he deduces and defines the specificity and essence of man only through comparison with animals. A. Gehlen associates this specificity with the special exclusivity of human biological organization. In his opinion, “man is a being open to the world.” Personality is the essentially necessary only form of existence of the spirit. Only on a personal basis there is the possibility of creative self-realization of the spirit. Thus, thanks to his dualistic nature, man, in Scheller’s concept, represents a certain integrity - a microcosm, which is in a certain relationship with the “macrocosm - the transcendental world”. Scheller's ideas were developed by his follower A. Gehlen. He criticizes those theories in which the lower stages of human development are regarded as close to the animal way of life and only subsequent ones. The highest levels are as substitutably human. At the same time, he deduces and defines the specificity and essence of man only through comparison with animals. A. Gehlen associates this specificity with the special exclusivity of human biological organization. In his opinion, “man is a being open to the world.”

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Revealing the essence of man cannot be limited to characterizing him as a natural biological being. "Labor created man." This statement reflects a specific feature of human life.

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4. Man, individual, personality. The meaning and purpose of human existence. Marxist philosophy affirms the existence of man as a unique material reality. But at the same time, it is noted that humanity as such does not exist; specific people live and act. The existence of individual representatives of humanity is fixed by the concept of “individual”. An individual is a single representative of the human race, a specific bearer of all psychophysiological and social traits of humanity. The concept of “individual” in this case is used in the meaning of “a specific person”. To reflect the specific historical features of human development at various levels of his individual and historical development in Marxist philosophy, along with the concept of “individual”, the concept of “personality” is used. The individual in this case is considered as the starting point for the formation of personality. Personality is the result of the development of an individual, the most complete embodiment of human qualities.

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A comparison of the concepts of “man” and “personality” made it possible to approach one of the fundamental questions of philosophical anthropology - the question of the meaning of human existence. Man is a corporeal being. The natural biological organization of man is associated with the inevitability of recognizing the obvious fact that he, like all life on Earth, is mortal. But it is not man as such, not humanity as a whole that is mortal. The efforts of scientists aimed at the continuation of human life do not remove the question of the mortality of human existence. Man is the only creature who is aware of his mortality. And this awareness of the inevitability of death poses a number of important ideological questions to every person. The first of them: maybe death is inevitable? Maybe there is a possibility of rebirth into other forms of existence? etc. The religions of the world give a positive answer to these questions and, because of this, are very popular among people. Marxist philosophy denies any possibility of personal physical immortality. A comparison of the concepts of “man” and “personality” made it possible to approach one of the fundamental questions of philosophical anthropology - the question of the meaning of human existence. Man is a corporeal being. The natural biological organization of man is associated with the inevitability of recognizing the obvious fact that he, like all life on Earth, is mortal. But it is not man as such, not humanity as a whole that is mortal. The efforts of scientists aimed at the continuation of human life do not remove the question of the mortality of human existence. Man is the only creature who is aware of his mortality. And this awareness of the inevitability of death poses a number of important ideological questions to every person. The first of them: maybe death is inevitable? Maybe there is a possibility of rebirth into other forms of existence? etc. The religions of the world give a positive answer to these questions and, because of this, are very popular among people. Marxist philosophy denies any possibility of personal physical immortality.

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The real limitation of human existence in time, the awareness of one’s mortality can be translated into a position of responsibility for one’s life, a meaningful attitude towards one’s time - on this basis a person’s value position is formed. This means that from the recognition of human mortality, the problem of the meaning and purpose of life follows. Religious teachings assert that life on Earth for an individual has its own value and meaning. But the main meaning of an individual’s earthly existence is to prepare him for eternal life. Therefore, every person must live this life in such a way as to ensure a worthy place in the “other life.” Atheistic concepts claim that the meaning of human existence is in life itself. This philosophical position has its positive features, orienting a person towards the intrinsic value of his life. But it very poorly reflects the substantive positions, spiritual and moral criteria of human life. It is not enough for a person to simply live. He wants to live “for someone” and “in the name of something.” The real limitation of human existence in time, the awareness of one’s mortality can be translated into a position of responsibility for one’s life, a meaningful attitude towards one’s time - on this basis a person’s value position is formed. This means that from the recognition of human mortality, the problem of the meaning and purpose of life follows. Religious teachings assert that life on Earth for an individual has its own value and meaning. But the main meaning of an individual’s earthly existence is to prepare him for eternal life. Therefore, every person must live this life in such a way as to ensure a worthy place in the “other life.” Atheistic concepts claim that the meaning of human existence is in life itself. This philosophical position has its positive features, orienting a person towards the intrinsic value of his life. But it very poorly reflects the substantive positions, spiritual and moral criteria of human life. It is not enough for a person to simply live. He wants to live “for someone” and “in the name of something.”

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PHILOSOPHICAL ANTHROPOLOGY

Slide 2: LECTURE PLAN:

1. Philosophical anthropology as a science about man 2. The nature and essence of man 3. The content of the concept of “personality” 4. The role of upbringing and education in the formation of personality.

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Anthropology is a set of scientific disciplines involved in the study of man, his origin, development, existence in the natural and cultural environments.

Slide 4: Who is this person?

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Religious Philosophical Social Cultural Anthropology

Slide 6: Philosophical anthropology

in a broad sense - a philosophical doctrine about the nature and essence of man; in a narrow sense - a direction in Western European philosophy of the early 20th century, which sought to create a holistic doctrine of man with the help of psychology, biology, ethology, and sociology.

Slide 7: Philosophical anthropology

The onset of FA is associated with the appearance of sl. works: 1. Max Scheler “The Position of Man in Space” (1928), 2. Helmut Plesner “Stages of the Organic and Man” (1928), 3. Arnold Gehlen “Man. His nature and position in the world" (1940), 4.A. Gehlen “Primitive man and late culture” (1956).

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Slide 9: MAX SCHELER (1874-1928)

The State of Man in the Cosmos (1928): “offers a grandiose vision of the gradual self-forming unification of man, the Divine and the world.”

Slide 10: Philosophical anthropology

Scheler believed that ignorance of the essence of man leads to a crisis in culture, to the rejection of man himself. The crisis of society is a crisis of man, a crisis of personality.

Slide 11: Philosophical anthropology

Man, as Scheler puts it, is “a thing so vast” that all his definitions are unsuccessful. Man cannot be defined; he transcends any definition, any science. Nevertheless, the problem of man is the main problem of philosophy.

Slide 12: THE NATURE AND ESSENCE OF HUMAN

Slide 13: THE NATURE AND ESSENCE OF HUMAN

The essence of a person, according to Aristotle, is those of his properties that cannot be changed so that he does not cease to be himself. Kant, based on an understanding of natural necessity and moral freedom, distinguishes anthropology into “physiological” and “pragmatic”. The first explores what “nature makes of a person”, the second - “what he, as a freely acting being, does or can and should make of himself.”

Slide 14: THE NATURE AND ESSENCE OF HUMAN

Kant, based on an understanding of natural necessity and moral freedom, distinguishes anthropology into “physiological” and “pragmatic”. The first explores what “nature makes of a person”, the second - “what he, as a freely acting being, does or can and should make of himself.”

Slide 15: THE NATURE AND ESSENCE OF HUMAN

In the philosophy of the Ancient East and antiquity, a person is a fragment of nature, whose life path is predetermined by fate, and whose essence is a certain deity. In modern times, the body is viewed as a machine, and the soul is identified with consciousness. According to many religious traditions, man is a divine creation.

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The sociologizing approach considers a person in the context of social connections. Structuralism views man as an element or function of social structures (political, ideological, etc.)

Slide 17: THE NATURE AND ESSENCE OF HUMAN

A philosophical concept that denotes the essential characteristics of a person that distinguish him and are irreducible to all other forms of being, or his natural properties inherent in all people.

Slide 18: THE NATURE AND ESSENCE OF HUMAN

When we talk about the essence of man, we mean those fundamental features that make it possible to distinguish people from all other living beings, and the human race from communities of other inhabitants of the earth.

Slide 19: MAN

Most philosophical schools consider a person as a unique, intelligent unit - a particle of an integral systemic material world. This is a special sociobiological essence, a fundamental socionatural integrity.

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Man is a microcosm, a universal being (universal-natural, universal-cosmic). Man is not just another creature among many other earthly creatures, not just a private fragment of the Universe. He is the embodiment of the entire Universe as a whole.

Slide 21: WHAT IS A MAN?

1) man is a spiritual being; 2) man is a rational being; 3) man is a cultural, active being. In the first position, a person acts as a spiritual being, only temporarily clothed in flesh (this position is defended by all world religions).

Slide 22: MAN

2. Man is a rational being, this distinguishes him from all others. Reasonability is understood as a person’s ability to realize not only the world, but also himself in it: his existence in time and space; the ability to record your awareness of the world and yourself; the desire for introspection, self-criticism, self-esteem, goal setting and planning of one’s life.

Slide 23: MAN

3. Man is a cultural, objectively active being. The essence of man is transformative objective activity. Using tools, he himself does not adapt to the world (like animals), but adapts the world to himself, creates a “second nature” - culture. Sociality also belongs to the objective-active essence of a person.

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Slide 25: MAN

Freedom is understood as a specific way of being a person in the world, which consists in the possibility of choice, when a person can choose or refuse to choose. Giving up freedom is tantamount to giving up your natural right and purpose to be human.

Slide 26: MAN

The most important characteristic of a person is his versatility. The versatility of a person is his ability to have any abilities, this is the ability to be anyone and anything. Unlike an animal, which is always limited by one or another set of inherited functions, a person is able to overcome all limitations, all available limits.

Slide 27: MAN

Creativity is the ability to change and transform. A person always strives to remake everything around him “on his own”, to assimilate the environment; and this, in turn, contributes to his own change, individual development. Creativity is also revealed in his ability to create something new in all areas of his life, in the unpredictability of the behavior of individual people.

Slide 28: MAN

One of the main characteristics of a person is his integrity. Man is a living creature, characterized by the unity of material, sensory, spiritual and rational-effective existence. The human phenomenon should be considered as a fundamental socio-natural integrity.

Slide 29: MAN

The integrity of a person is revealed through his inconsistency. ON THE. Berdyaev wrote that man is a dual and contradictory creature, “a highly polarized creature, god-like and bestial. High and low, free and slave, capable of rise and fall, of great love and sacrifice and of great cruelty and boundless selfishness.”

Slide 30: MAN

Spirituality is the reality of the moral law within us, absolute non-harmfulness in relation to everything around us, it is the ability and desire of a person to live for the benefit of the development of everything around him. Spirituality manifests itself in morality, warmth, ethical principles and action growing from within the human personality.

Slide 31: PERSONALITY

One is not born a person, one becomes a person. Personality is a product of the sociocultural context. This is a set of human qualities acquired and developed in a social environment, a set of knowledge, skills, spiritual and moral values, ideals and goals.

Slide 32: PERSONALITY

Personality is a set of values of an individual acquired as a result of his formation in society. Personality is an individual, as a subject of conscious activity, possessing a set of socially significant qualities that he realizes in public life.

Slide 33: PERSONALITY

Personality is a person who is morally connected with society, and who is separated from it by his individual psyche, character, and mind. A progressive person who knows how to use freedom of choice and achieves goals.

Slide 34: INDIVIDUAL

INDIVIDUAL, INDIVIDUALITY (from the Latin individum - indivisible) - concepts used, as a rule, to describe an individual person as a social being. Both terms are interrelated and describe a person in the aspect of his separateness and isolation.

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The presentation on the topic “Philosophical Anthropology” can be downloaded absolutely free on our website. Project subject: Philosophy. Colorful slides and illustrations will help you engage your classmates or audience. To view the content, use the player, or if you want to download the report, click on the corresponding text under the player. The presentation contains 18 slide(s).

Presentation slides

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Philosophical anthropology

Department of Philosophy and Psychology Teacher: Ph.D., Associate Professor Elena Slavovna Shevchenko

For all specialties

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Lecture plan Philosophical anthropology: the problem of man

The problem of the essence of man in the history of philosophy Continuity of views on the essence of man The image of man in ancient, Christian, modern and modern philosophies. Philosophy about the origin of man and his nature Anthroposociogenesis Theory of symbolization Sociobiology Gender Socialization of personality

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Requirements for knowledge, skills and abilities

Knowledge Problems of anthroposociogenesis Problems of distinguishing between the social and biological in man Topics of the image of man in the history of philosophy Topics of the value of human existence Skills and abilities Distinguishing types of philosophical positions in understanding the relationship between the individual and society Understanding the reasons for changes in ideas about man Orientation in many modern theories of personality

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Material for knowledge recovery

To prepare for the topic “Philosophical Anthropology”, it is necessary to repeat the main problems of man on the following topics: history of philosophy, post-classical philosophy, pragmatism, irrationalism, Marxism, psychoanalysis, existentialism

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Key concepts Philosophical anthropology: the problem of man

Axiology Hedonism Spirit and soul Personality Morality Pragmatism Responsibility Freedom Fate Fatalism Value Person

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Educational material The problem of the essence of man in the history of philosophy

Philosophical anthropology is a direction that studies man, his nature and essence. In the history of philosophy, there is a tradition - a continuity of views on the essence of man. In ancient philosophy, man was considered as a part of the cosmos, a microcosm, subordinate to a higher principle - fate. The medieval image of man is theocentric (man does not believe in himself, but believes in God). The image of man in modern times is anthropocentric.

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In the twentieth century: The irrationalistic idea of the essence of man became the most widespread. Man lives in a world alien to him, his existence is meaningless and incomprehensible. The meaning is in mystical communication with God, a narrow circle of “spiritual” aristocracy”, in the experience of the “authenticity” of individual life (existentialism).

In the 19th century: The attention of philosophers was focused on the study of consciousness, the spiritual principle in man, the essence of which could be identified with the rational (Hegel) or the irrational (Schopenhauer, Nietzsche). Marxism defended the thesis about the social nature of man. Psychoanalysis insisted that human consciousness is controlled by the unconscious.

Educational material Understanding Man in Contemporary Philosophy

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Anthropogenesis and anthroposociogenesis Theories that explain the origin of man as a biological species are called theories of anthropogenesis. Anthroposociogenesis is a theory about the origin of man as a social being.

Educational material Philosophy about the origin of man and his nature

The labor theory of human origins became widespread in the 19th century after the creation of Darwin's theory. According to this theory, tool activity, unity in society, speech and thinking became the decisive factors in the transformation of a monkey into a human.

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Sociobiology is a scientific field that studies the influence of biology on human behavior. Genetic predisposition stimulates or restrains our actions. Gender is a social, cultural sex. A concept that characterizes the behavior of men and women, which is not genetically inherited, but acquired through the process of socialization.

Educational material Sociobiology and gender

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Freedom is freedom of choice based on the position of necessity and activity taking into account this necessity. Responsibility is a social relationship to public values. Awareness of responsibility is a necessary means of controlling the behavior of an individual on the part of society through its consciousness.

Educational material Freedom and responsibility

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Educational material Concepts of philosophical anthropology

Man is a concept that characterizes the qualities and abilities inherent in the entire human race.

Personality is a concept denoting a person as a representative of society

Individual – a term designating an individual person

Value is an individual’s attitude towards a phenomenon as significant

Individuality is a concept that expresses the unique identity of a person.

Socialization of personality is the process of formation of social

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Acquired knowledge

Knowledge of various philosophical ideas about the essence and nature of man Knowledge of various theories of anthropogenesis Knowledge of specific solutions in the field of psychology and pedagogy that the problem of the biological and social in man has. Knowledge of modern theories devoted to the problem of personality.

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Self-test questions

How have ideas about the essence of man changed in the history of philosophy? What is rationalism and irrationalism in understanding the essence of man? What is sociobiology? Your attitude towards her. Give your own examples showing that the problem of the relationship between the biological and the social has an impact on modern debates about human nature. Name your version of five basic moral values. What is the highest authority of responsibility for you: God, conscience, bosses, friends, other people?

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Self-test tasks Answer test questions

Freedom is: The ability of a person to do what he wants The ability to act on the basis of a recognized necessity The ability to subordinate everything to one’s will A correct understanding of the essence of a person The essence of a person is encoded in genes and is inherited at birth The essence of a person is an “ensemble” of all social relations The essence of a person is created by the individual himself in the process of life. The essence of man depends on divine grace.

1. Barulin V.S. Social philosophy. - M., 2002. 2. Kuznetsov V.G., Kuznetsova I.D., Mironov V.V., Momdzhyan K.Kh. Philosophy. – M., 1999. 3. Philosophical Dictionary / Ed. I.T. Frolova. – M., 2001 4. Bestuzhev-Lada I.V. Alternative civilization. – M., 1998. 5. Man. Thinkers past and present on his life, death and immortality. The ancient world - the era of the Transcendent. M., 1991. 6. Man. Thinkers past and present on his life, death and immortality. XIX century – M., 1991.

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Definition
Philosophical anthropology (from philosophy and
anthropology; philosophy of man) in a broad
sense - philosophical doctrine about nature and essence
person; in a narrow - direction (school) in
Western European philosophy (mainly
German) of the first half of the 20th century, coming from
ideas of Dilthey's philosophy of life, phenomenology
Husserl and others, striving to create
holistic teaching about man through the use and
interpretation of data from various sciences - psychology,
biology, ethology, sociology, as well as religion, etc.

The beginning of philosophical
anthropology is associated with
the emergence of classical
for this direction
works by Max Scheler
"The position of man in
space" (1928)
Helmut Plesner "Steps"
organic and man" (1928), in
whose focus
problem of human nature,
specific difference in
way of human existence
and animals.

Philosophical anthropology as a school
At a later time
classic ones came out
works by Arnold Gehlen
"Human. Its nature and
situation in the world" (1940)
and "Primitive Man"
and late culture"
(1956).

Philosophical anthropology as a school
Adjacent to these main works are
works by P.L. Landsberg (“Introduction to
philosophical anthropology", 1934),
L. Binswanger (“Basic forms and
knowledge of human existence", 1941),
Levita (“From Hegel to Nietzsche”, 1939), G.
Lipps (“Human Nature”, 1941),
Bolnova (“The Essence of Moods”, 1941),
Rothacker (“Problems of cultural
anthropology", 1942) and others.

Max Scheler - founder
philosophical anthropology
Max Scheler (1874-1928)
did some serious
philosophical evolution in
in his views, was
neo-Kantian,
phenomenologist and at the end
of his life he still
tried to connect everything
their previous quests with
the main thing is studying
human problems.

Max Scheler
The time of the 20s was very turbulent, and
the emergence of philosophical anthropology (so
the same as personalism and existentialism)
very closely related to spiritual and
economic situation in Europe. In particular,
Scheler could not help but be concerned about the socio-economic upheavals taking place in
European countries in the 10s: World War I
war, revolutionary unrest in Germany and
Russia, etc. In this crisis, Scheler saw
First of all, there is a crisis of human understanding.
Communism, according to Scheler, is a refusal
person.

Max Scheler
Scheler believed that ignorance of the essence
human leads to a crisis in culture, to
abandonment of the person himself. A crisis
society is a crisis of man, a crisis
personality. The reason for this is the wrong
approach to knowledge.
This is the absolutization, as Scheler puts it, of knowledge
control and underestimation of cultural knowledge.
Control knowledge is natural science knowledge,
cultural knowledge plays a much larger role, but it
underestimated. But knowledge matters most
salvation, but people completely neglect them.

Max Scheler
Thus, Scheler builds
hierarchy of sciences: natural sciences,
cultural sciences (including
philosophy) and, finally, the doctrine of
salvation, that is, religion. Knowledge about
a person must assume something
synthetic knowledge, including
knowledge of all three sciences: knowledge
natural science, philosophy and
religious.

Max Scheler
Man is the only creature who
falls under all these teachings, but
it turns out that to know a person in everything
this synthesis is unrealistic.
Man, as Scheler puts it,
"a thing so vast" that all of it
the definitions are unsuccessful. Human
cannot be determined, it is superior
any definition, any science.

Man and God
Scheler was a Catholic, although not always
orthodox. But in front of everyone
the complexities of his religious quest,
Christian orientation
remained, and therefore a feature
man Scheler considered him
direction towards God. God is
the highest value, and man is
a being living in a world of values.
Scheler's views were influenced by his
passion for neo-Kantianism.
Man's direction towards God and
determines his life among values.

Man and God
In total, Scheler has four classes
values:
pleasure values,
values of life,
values of spirit and
values of religion.

Nature and man
In human nature Scheler
has two main principles:
this is the beginning of life, a certain
life impulse,
and the spirit that comes from God.
According to his life principle, man is an animal, a living being,
but also a rational being, possessing a spirit - since God is his
endows them. Scheler saw the essence of man not in thinking or
excitement, but in love. Love, according to Scheler, is an act of spiritual
unity, accompanied by insight into the highest value of the object.

Nature and man
The wealth of the spirit is achieved thanks to
human word. Everything is expressed in words
thought and all culture
For himself a person is always
central problem, but understood from the point of view
in terms of relationship with God, a person can
to know yourself, recognizing the spiritual in yourself
Divine manifestations through symbols.
Therefore, philosophical anthropology, according to Scheler,
should not be any section
philosophical system, but on the contrary, the whole
philosophy must be derived from man. From
knowledge about a person through knowledge of symbols
knowledge of the entire universe is also possible.

Development of philosophical
anthropology
Now philosophical anthropology
is one of the most influential
directions in Western philosophy.
There are many different
directions, of which two stand out
main ones: biological and
functional. These are separated
directions of philosophical anthropology
according to the following criterion: cognition
a person either by his essence or by his
manifestations.

Biological direction
philosophical anthropology
The essence of man is multifaceted. And myself
Scheler said that it is impossible for a person
know, man is too broad. That's why
subsequent directions of philosophical
anthropologists began to develop the doctrine
about a person from a biological point of view,
finding the essence of a person in his
life beginning. Man is before
just the beginning of life (but should not
reduce it only to the animal principle).

Biological direction
philosophical anthropology
The main representative of the biological
directions in philosophical anthropology
is the German philosopher Arnold Gehlen
(1904-1976). According to this direction,
man is an animal, but an animal
special due to its biological and
social purpose.

Biological direction
philosophical anthropology
This is an animal capable of creating completely
special creations. Therefore, a person is different from
other animals, and this is his difference from them
feels like some kind of inferiority. From here
man's eternal dissatisfaction with his
creations, be it culture, science, etc.
A person is always dissatisfied, he is alienated from
these creations and literally fights with these
with your creations.

Functional direction
philosophical anthropology
However, most representatives of the philosophical
anthropology after Scheler (and simultaneously with
Scheler) considered a person from the point of view
not of its essence, but from the point of view of its manifestations. So
functional or functionalist
school of philosophical anthropology, one of
the main representatives of which is Ernst
Cashier (1874-1945). He argued that because
the essence of man is unknowable, then to know him
possible through its manifestations, through those functions,
which a person performs. Main difference
the difference between man and animal is his active labor.

Functional direction
philosophical anthropology
Work activities can be very diverse.
Man creates material objects, creates sciences,
religion, art, language, etc. - all these are products
human activity.
What unites all activities and all manifestations of man is
that all of them - language, science, and religion - are symbols
some reality. But, unlike Scheler,
The cashier claims that only
symbols.
Whatever is hidden behind these symbols is available
for a person only they are, and knowledge of a person is possible only
through the knowledge of symbols. Unlike Scheler, Cassirer
does not call to ascend through symbols to the existence of God.