Results for 'Philosophical Anthropology'

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  1.  14
    Towards a Rational Philosophical Anthropology.Joseph Agassi - 1977 - M. Nijhoff.
    The thesis of the present volume is critical and dual. (1) Present day philosophy of man and sciences of man suffer from the Greek mis taken polarization of everything human into nature and convention which is (allegedly) good and evil, which is (allegedly) truth and fal sity, which is (allegedly) rationality and irrationality, to wit, the polar ization of all fields of inquiry, the natural and social sciences, as well as ethics and all technology, whether natural or social, into the (...)
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  2. Philosophical Anthropology, Ethics and Political Philosophy in an Age of Impending Catastrophe.Arran Gare - 2009 - Cosmos and History : The Journal of Natural and Social Philosophy 5 (2):264-286.
    In this paper it is argued that philosophical anthropology is central to ethics and politics. The denial of this has facilitated the triumph of debased notions of humans developed by Hobbes which has facilitated the enslavement of people to the logic of the global market, a logic which is now destroying the ecological conditions for civilization and most life on Earth. Reviving the classical understanding of the central place of philosophical anthropology to ethics and politics, the (...)
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  3.  19
    Philosophical Anthropology in Śaiva Siddhānta: With Special Reference to Śivāgrayogin.Jayandra Soni - 1989 - Motilal Banarsidass Publishers.
    CHAPTER Introduction Some basic questions in philosophical anthropology The question whether there is indeed a concern in Indian thought of what comes under ...
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  4.  7
    Philosophical Anthropology.Michael Landmann - 1974 - Philadelphia: Westminster Press.
    Philosophical Anthropology is one of the post-Husserlian splinters -- a dizzying mix and match of phenomeno-psycho-anthro-philosophical hyphenated schools of thought. It arose first in the 1920's out of the same intellectual promptings as existentialism, which it briefly rivaled. It differs from existentialism and other phenomenologies in fine ways which Landmann combs scrupulously, along with distinctions among the sub-specialties that have proliferated within the field itself. Fortunately, two more general premises distinguish it from other forms of anthropology. (...)
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  5.  3
    Pragmatism and Philosophical Anthropology: Understanding Our Human Life in a Human World.Sami Pihlström - 1998 - Peter Lang.
    Pragmatism, the single originally American philosophical tradition, has in recent decades once again become widely discussed in many fields of philosophy, including metaphysics, epistemology, philosophy of science, philosophy of religion, and moral philosophy. This study seeks to show, both historically and systematically, that the issue of -human nature, - the main problem of philosophical anthropology, is at the center of pragmatistic philosophizing. The author formulates a contemporary version of pragmatism largely based on William James's work, arguing that (...)
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  6. Between Philosophical Anthropology and Phenomenology: On Paul Ricoeur’s Philosophy of Work.Nicholas H. Smith - 2016 - Revue Internationale de Philosophie 2 (278):513-534.
    The paper is a critical analysis of Paul Ricoeur’s philosophy of work as it is formulated in a number of essays from the 1950s and 60s. It begins with a reconstruction of the central theses advanced in ‘Travail et parole’ (1953) and related texts, where Ricoeur sought to outline a philosophical anthropology in which work is given its due. To give work its due, from an anthropological standpoint, is to see it as limited by counter-concept of language, according (...)
     
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  7.  47
    Philosophical Anthropology, Shame, and Disability: In Favor of an Interpersonal Theory of Shame.Matthew S. Rukgaber - 2016 - Res Philosophica 93 (4):743-765.
    This article argues against a leading cognitivist and moral interpretation of shame that is present in the philosophical literature. That standard view holds that shame is the felt-response to a loss of self-esteem, which is the result of negative self-assessment. I hold that shame is a heteronomous and primitive bodily affect that is perceptual rather than judgmental in nature. Shame results from the breakdown and thwarting of our desire for anonymous, unexceptional, and disattentive co-existence with others. I use the (...)
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  8. Philosophical Anthropology, Ethics, and Human Enhancement.Jason Eberl - 2017 - In Contemporary Controversies in Catholic Bioethics. Springer.
    I approach the subject of human enhancement—whether by genetic, pharmacological, or technological means—from the perspective of Thomistic/Aristotelian philosophical anthropology, natural law theory, and virtue ethics. Far from advocating a restricted or monolithic conception of “human nature” from this perspective, I outline a set of broadly-construed, fundamental features of the nature of human persons that coheres with a variety of historical and contemporary philosophical viewpoints. These features include self-conscious awareness, capacity for intellective thought, volitional autonomy, desire for pleasurable (...)
     
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  9.  14
    Philosophical Anthropology, Ethics, and Love: Toward a New Religion and Science Dialogue.Christian Early - 2017 - Zygon 52 (3):847-863.
    Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined (...)
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  10. Towards a Rational Philosophical Anthropology.[author unknown] - 1979 - Revista Portuguesa de Filosofia 35 (4):442-443.
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  11.  80
    Human Interests: Reflections on Philosophical Anthropology.Nicholas Rescher - 1990 - Stanford University Press.
    Philosophical anthropology is the philosophical study of the conditions of human existence and the issues that confront people in the conduct of their everyday lives. This book surveys, from a contemplative, philosophical point of view, a wide variety of human-interest issues, including happiness, luck, aging, the meaning of life, optimism and pessimism, morality, and faith and belief. The author's deliberations blend historical, theoretical, and personal perspectives into philosophical appreciation of the human condition. The philosophers of (...)
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  12.  4
    Philosophical-Anthropological Contribution by Viktor Frankl - the Human, Meaning, Illness and Health.Roman Adamczyk - 2019 - E-Logos 26 (2):4-13.
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  13.  31
    The Philosophical–Anthropological Foundations of Bennett and Hacker’s Critique of Neuroscience.Jasper van Buuren - 2016 - Continental Philosophy Review 49 (2):223-241.
    Bennett and Hacker criticize a number of neuroscientists and philosophers for attributing capacities which belong to the human being as a whole, like perceiving or deciding, to a “part” of the human being, viz. the brain. They call this type of mistake the “mereological fallacy”. Interestingly, the authors say that these capacities cannot be ascribed to the mind either. They reject not only materialistic monism but also Cartesian dualism, arguing that many predicates describing human life do not refer to physical (...)
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  14.  29
    Introduction: Philosophical Anthropology and Social Analysis.Anna Borisenkova - 2012 - Études Ricoeuriennes / Ricoeur Studies 3 (1):1-5.
    The guest editor introduces No. 3 Vol. 1 (2012), "Philosophical Anthropology and Social Analysis." .
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  15. Philosophical Anthropology.Paul Ricoeur - 2015 - Polity.
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  16. Philosophical Anthropology: Man: An Impossible Project?Battista Mondin - 1985 - Published for Pontificia Universitas Urbaniana by Theological Publications in India, Rome.
  17.  14
    Philosophical Anthropology, Anthropologic of Philosophy and After.Predrag Krstic - 2007 - Filozofija I Društvo 18 (1):9-48.
    This expose deals, first of all, with suppositions, structure and range of human thinking that has been undertaken, very ambitiously, by "philosophical anthropology" at the beginning of the twentieth century. And then, through philosophical critique and self-critique of its status and limitations of this "discipline", it is indicating the orientation of recent controversy regarding the possibilities and characters of radical dismissal and/or reaffirmation of philosopheme "man". U prvom delu ovog clanka je rec o pretpostavkama, strukturi i dometima (...)
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  18.  3
    Philosophical anthropology and its relation with Ortegay Gasset's anthropo-technical proposal.Marcos Alonso - 2021 - Veritas – Revista de Filosofia da Pucrs 49:31-53.
    Resumen En este artículo se tratará de mostrar hasta qué punto y en qué sentido se puede considerar la filosofía orteguiana como una forma de antropología filosófica, explicando cómo su tratamiento de la técnica conforma el punto diferencial respecto del resto de propuestas de esta corriente. Para ello, expondremos algunas ideas del propio Ortega sobre el tema, contrastando su evolución intelectual con la del propio campo de la antropología filosófica; un campo cuya pro- blematicidad añade varios grados de dificultad a (...)
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  19. Philosophical Anthropology of the Koran.Zahida Hamid[from old catalog] Pasha - 1948 - Washington.
  20. Philosophical Anthropology: A Complete Course in Scholastic Philosophy.Luigi Bogliolo - 1984 - Firma Klm.
  21.  22
    Philosophical Anthropology: Historical Perspectives.R. Martinelli - 2010 - Etica E Politica.
  22.  96
    Philosophical Anthropology.P. S. Gurevich - 2000 - Russian Studies in Philosophy 39 (3):19-34.
    The concept of philosophical anthropology is polysemous. These words carry the most diverse and sometimes mutually incompatible nuances of metaphysical thought. It is difficult to judge what criterion would enable us to draw the necessary demarcations. For example, the early writings of the French moralists, in which they discussed human nature, are considered to belong to philosophical anthropology. However, few would classify Arthur Schopenhauer's Aphorisms of Everyday Wisdom [Aphorismen zur Lebensweisheit] as metaphysical literature, although they contain (...)
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  23.  4
    Philosophical, Anthropological and Axiological Aspects of Constantine’s Definition of Philosophy.Ján Zozuľak - 2021 - Ethics and Bioethics (in Central Europe) 11 (1-2):14-22.
    This paper focuses on the philosophical-ethical foundations of Constantine’s definition of philosophy, as well as its anthropological and axiological aspects. The focus is placed on the relationship between definitions of philosophy postulated by Constantine the Philosopher and John of Damascus, the latter of which traces the six classical definitions systematized by Platonic commentators. Byzantine thinkers proposed a method of unifying both the theoretical and practical aspects of ancient philosophy with a Christian way of life by interpreting the classical definitions (...)
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  24. Freedom, Dialectic and Philosophical Anthropology.Craig Reeves - 2013 - Journal of Critical Realism 12 (1):13-44.
    In this article I present an original interpretation of Roy Bhaskar’s project in Dialectic: The Pulse of Freedom. His major move is to separate an ontological dialectic from a critical dialectic, which in Hegel are laminated together. The ontological dialectic, which in Hegel is the self-unfolding of spirit, becomes a realist and relational philosophical anthropology. The critical dialectic, which in Hegel is confined to retracing the steps of spirit, now becomes an active force, dialectical critique, which interposes into (...)
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  25.  21
    Philosophical Anthropology in Context of Globalization and Sustainable Development.Halil Barlybaev - 2008 - Proceedings of the Xxii World Congress of Philosophy 20:219-227.
    Interconnections between philosophic anthropology, conceptions of globalization and sustainable development are investigated. Found out that biological, social, intellectual and spiritual parameters of human being determine specific directions and spheres of globalization. Discovering of these interconnectionsallows to make clear necessary measures of transition to sustainable development. Substantiated that such researches serve as a basis for working out of political, economic, social, intellectual and spiritual guidelines of ensuring of reliable international communication’s security, survival of mankind and solution of internal problems of (...)
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  26.  7
    Citizen Subject: Foundations for Philosophical Anthropology.Étienne Balibar - 2017 - Fordham University Press.
    A collection of Essays over the last 20 years, exploring different dimensions of the philosophical debate on "subjecthood" and "subjectivity" in Modernity, as it was framed by the "Controversy on the subject" from the 1960's, and showing how it is now continued in a "controversy on the Universal.".
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  27.  23
    Philosophical Anthropology and Practical Politics. [REVIEW]E. M. J. - 1961 - Review of Metaphysics 14 (3):571-571.
    According to the author, philosophical anthropology offers the key to better relations among nations, inasmuch as its objective, scientific view of men seen in their cultural contexts eliminates guesswork in the solution of problems arising among conflicting cultures. Brilliantly imaginative yet realistic, Prof. Northrop's theory takes note of the dependency of cultural institutions upon the epistemological orientation of a people towards the facts of physical science. His primary value being world peace, he advocates understanding other peoples through understanding (...)
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  28.  32
    Is Philosophical Anthropology Possible.H. P. Rickman - 1985 - Metaphilosophy 16 (1):29-46.
    Philosophic anthropology, Pursuing philosophy's traditional search for reflective self-Knowledge seeks to crystallize the ideas of man underpinning empirical research and moral ideals. Neither the claim that pure speculation can produce factual knowledge nor the contention that a higher synthesis of empirical findings can become philosophy is acceptable. Philosophic anthropology is, Therefore, Most usefully conceived as a critique which traces the necessary presuppositions of the study of man in its various forms of the more rules we apply.
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  29.  49
    Philosophical Anthropology: What, Why and How.Richard Schacht - 1990 - Philosophy and Phenomenological Research 50:155-176.
  30.  42
    Christian Philosophical Anthropology. A Reformation Perspective.Gerrit Glas - 2010 - Philosophia Reformata 75 (2):141.
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  31.  55
    From Philosophical Anthropology to the Politics of Recognition.Charles Taylor - 1998 - Thesis Eleven 32 (1):103-12.
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  32.  13
    The Philosophical Anthropology of Arnold Gehlen as a Critique of the Age of Technology.Stanisław Czerniak - 2018 - Dialogue and Universalism 28 (4):75-93.
    The author distinguishes three main interpretations of the concept, as well as the developmental trends in philosophical anthropology, and reflects on their relationship with critical social philosophy. Consequently, he follows up with an explication of the main assumptions of Arnold Gehlen’s philosophical anthropology and seeks to find out how they influenced the categorical particularity of his critique of postmodern society, labeled as “the crisis of institutions.” The author provides more detailed reflection in references to Gehlen’s Die (...)
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  33. Philosophical Anthropology From the End of World War I to the 1940s and in a Current Perspective.Karl-Siegbert Rehberg - 2009 - Iris. European Journal of Philosophy and Public Debate 1 (1):131-152.
    The first part of the article discusses the conditions under which the “school” of thought known as “philosophical anthropology” arose and the relevance today of the problems it posed, concluding with a look at the recent prevalence taken by biological research. The second part examines the conceptions advanced by its leading figures, Max Scheler, Helmuth Plessner and Arnold Gehlen, and shows how each of them contributed to a “sociologization of anthropological knowledge.” On the basis of this analysis, (...) anthropology proves itself capable of making a significant contribution to an interdisciplinary understanding of the conditions of human life and to reflection on the foundations of sociological research and social theory. (shrink)
     
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  34.  40
    Philosophical Anthropology Can Help Social Scientists Learn From Empirical Tests.John Wettersten - 2007 - Journal for the Theory of Social Behaviour 37 (3):295–318.
    Popper's theory of demarcation has set the standard of falsifiability for all sciences. But not all falsifiable theories are part of science and some tests of scientific theories are better than others. Popper's theory has led to the banning of metaphysical and/or philosophical anthropological theories from science. But Joseph Agassi has supplemented Popper's theory to explain how such theories are useful as research programs within science. This theory can also be used to explain how interesting tests may be found. (...)
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  35.  13
    Approaching Philosophical Anthropology: Human, the Responsive Being.Thomas Schwarz Wentzer - 2017 - In Thomas Schwarz Wentzer, Martin Gustafsson & Kevin M. Cahill (eds.), Finite but Unbounded: New Approaches in Philosophical Anthropology. De Gruyter. pp. 25-46.
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  36.  4
    Philosophical Anthropology.Joseph F. Donceel - 1967 - New York: Sheed & Ward.
    First and 2d ed. published under title: Philosophical psychology. Includes bibliographies.
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  37.  38
    Philosophical Anthropology in Turkey.Tüten Anğ - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:321-323.
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  38.  10
    Life-Philosophical Anthropology as the Missing Third: On Peter Gordon's Continental Divide.Hans-Peter Krüger - 2015 - History of European Ideas 41 (4):432-439.
    SummaryThough Peter Gordon mentioned philosophical anthropology in his book Continental Divide, he has not yet realized how it works independently from Cassirer's and Heidegger's prejudices. The whole argument between them before, in and after Davos raged around the status of philosophical anthropology: How do the spiritualisation of life and the enlivening of the spirit come about? This was not just the central question for philosophical anthropology founded by Max Scheler, but also in Wilhelm Dilthey's (...)
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  39.  18
    Is Philosophic Anthropology Possible?H. P. Rickman - 1985 - Metaphilosophy 16 (1):29–46.
    Philosophic anthropology, Pursuing philosophy's traditional search for reflective self-Knowledge seeks to crystallize the ideas of man underpinning empirical research and moral ideals. Neither the claim that pure speculation can produce factual knowledge nor the contention that a higher synthesis of empirical findings can become philosophy is acceptable. Philosophic anthropology is, Therefore, Most usefully conceived as a critique which traces the necessary presuppositions of the study of man in its various forms of the more rules we apply.
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  40. Towards a Rational Philosophical Anthropology.[author unknown] - 1985 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 16 (1):167-176.
     
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  41.  13
    A Philosophical Anthropology of the Cross: The Cruciform Self.Brian Gregor - 2013 - Indiana University Press.
    Brian Gregor draws together a hermeneutics of the self—through Heidegger, Gadamer, Ricoeur, and Taylor—and a theology of the cross—through Luther, Kierkegaard, Bonhoeffer, and Jüngel.
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  42.  13
    The Philosophical Anthropology of Heinrich Popitz.Jerry Williams - 2018 - Human Studies 41 (3):503-511.
    This analysis places the English translation of Heinrich Popitz’s Phenomena of Power: Authority, Domination, and Violence in the broader tradition of philosophical anthropology. It is argued anthropological arguments such as that offered by Popitz give insights not otherwise available to strict disciplinary inquiries. Poptiz’s discussion of power also suggests an important tension in philosophical anthropology. While Popitz contends power relations are “humanly produced realities” not “imposed by nature,” he nevertheless provides some support that physical and biological (...)
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  43. Hans Blumenberg's Philosophical Anthropology: After Heidegger and Cassirer.Vida Pavesich - 2008 - Journal of the History of Philosophy 46 (3):pp. 421-448.
    In this paper, I situate Hans Blumenberg historically and conceptually in relation to a subtheme in the famous debate between Martin Heidegger and Ernst Cassirer at Davos, Switzerland in 1929. The subtheme concerns Heidegger’s and Cassirer’s divergent attitudes toward philosophical anthropology as it relates to the starting points and goals of philosophy. I then reconstruct Blumenberg’s anthropology, which involves reconceptualizing Cassirer’s philosophy of symbolic forms in relation to Heidegger’s objections to the philosophical anthropology of his (...)
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  44.  13
    Philosophical Anthropology Against Objectification. Reconsidering Ricoeur’s Fallible Man.Petruschka Schaafsma - 2014 - International Journal of Philosophy and Theology 75 (2):152-168.
    In this article I reconsider Ricoeur’s early philosophical anthropology in Fallible Man by probing its force in a current discussion on anthropology in the ethics of care. This discussion shows similarities with the intentions behind Ricoeur’s project. They are both dissatisfied with existing philosophical conceptions of human beings, in particular with their objectifying and fixing character. However, the ethics of care is a practice oriented approach while Ricoeur’s is an abstract philosophical one. In this article (...)
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  45.  5
    The Philosophical–Anthropological Foundations of Bennett and Hacker’s Critique of Neuroscience.Jasper Buuren - 2016 - Continental Philosophy Review 49 (2):223-241.
    Bennett and Hacker criticize a number of neuroscientists and philosophers for attributing capacities which belong to the human being as a whole, like perceiving or deciding, to a “part” of the human being, viz. the brain. They call this type of mistake the “mereological fallacy”. Interestingly, the authors say that these capacities cannot be ascribed to the mind either. They reject not only materialistic monism but also Cartesian dualism, arguing that many predicates describing human life do not refer to physical (...)
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  46.  15
    Philosophical Anthropology and Practical Politics.F. S. C. NORTHROP - 1960 - New York: Macmillan.
  47. The Philosophical Anthropology of Max Scheler.Martin Buber - 1945 - Philosophy and Phenomenological Research 6 (2):307-321.
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  48. Philosophical Anthropology.Matt LaVine & Mike Tissaw - 2015 - In Kathleen Slaney, Jack Martin & Jeff Sugarman (eds.), The Wiley Handbook of Theoretical and Philosophical Psychology. Chichester, UK: pp. 23-38.
  49.  20
    From Philosophical Anthropology to the Politics of Recognition: An Interview with Charles Taylor.Philippe de Laura - 1998 - Thesis Eleven 52 (1):103-12.
  50.  72
    Heidegger's Philosophical Anthropology of Moods.James Cartlidge - 2020 - Hungarian Philosophical Review 2020 (Self, Narrativity, Emotions):15.
    Martin Heidegger often and emphatically claimed that his work, especially in his masterpiece Being and Time, was not philosophical anthropology. He conceived of his project as ‘fundamental ontology’, and argued that because it is singularly concerned with the question of the meaning of Being in general (and not ‘human being’), this precluded him from being engaged in philosophical anthropology. This is a claim we should find puzzling because at the very heart of Heidegger’s project is an (...)
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