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Only the incurious and philosophically challenged doubt the significance of dignity as a central issue in human interactions. Human dignity is much debated in religion, law, moral philosophy, anthropology, psychiatry, bioethics, sociology, philosophical anthropology, psychology, communication studies, and elsewhere. It is subject to competing discourses of ontology, epistemology, axiology, and logic. It appears in intercultural and international discussions of rights, autonomy, race, ethnicity, economics, war, and peace. It is contrasted with guilt, shame, and humiliation, both ordinary and extreme. However, the dynamic roots of dignity are usually presupposed or ignored in favor of reductionist typologies and antinomies. Returning us to lived experience and with post-humanist animal studies and the medical model of psychiatry as exemplary cases of reductionism, I interpret H. Plessner's semiotic phenomenology as a communicative philosophy of the humane in dignity. [ABSTRACT FROM AUTHOR]

A central tenet of classical theism is that God is Pure Act. Among other things, this indicates that while God can act on creatures, he cannot be acted on by those creatures, for there is no receptivity in God. Yet this seems to imply that God cannot enter into interpersonal relationships with human persons, for such relationships are intrinsically reciprocal and therefore require activity and receptivity from all participants. Since the Christian faith is ostensibly committed to the claim that God can and does engage humans in interpersonal relationship, classical theism appears to be incompatible with Christianity. Nevertheless, in this paper I propose a Thomistic version of classical theism that avoids this apparent tension. Drawing on a Thomistic philosophical anthropology, as well as recent work on the second-person relation, I suggest that there is, in fact, receptivity in God. However, I argue that God's receptivity is a feature of his Pure Activity, and thus the claim that God engages humans in interpersonal relationship proves to be consistent with the doctrines of classical theism. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Comparative Literature is the property of Shahid Bahonar University of Kerman, Department of Persian Language & Literature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is an in-depth review of the origin and development of Martin Heidegger's philosophical ideas with a main emphasis on his political anthropology. The basic concepts of Heidegger's philosophical system, as well as the social and political conditions of their formation and change, are examined in detail. In the text, lines are devoted both to the influence of Heidegger's philosophy and to the evaluations of it by the philosopher's contemporaries and later researchers. The idea that the story of Heidegger's life cannot be separated from his thinking is successfully defended, especially since his political ideas or delusions have a concrete origin in the social and conceptual processes of Europe in the middle of the 20th century. [ABSTRACT FROM AUTHOR]

While Schelling's anticipation of Freudian psychoanalysis is well established, it has thus far gone unnoticed that Schelling's ideas also proved fruitful in the context of a distinctively philosophical theory of the psyche developed by a younger contemporary of Freud. During the 1920s Helmuth Plessner, a key figure of philosophical anthropology, outlined a complex conception of the psyche as an individualized, inner region of reality. Although Plessner did not present his philosophical psychology in a systematic form, its building blocks can be found in The Unity of the Senses, The Limits of Community, and Levels of Organic Life and the Human, among other writings. Moreover, Plessner left a clue as to how these building blocks fit together, which suggests that Plessner viewed his philosophical psychology as structurally analogous to the model of personality outlined in Schelling's 1809 treatise on human freedom. I propose that Plessner sought to formulate an alternative to both idealism and realism about the psyche that might reconcile the insights motivating these rival positions. Schelling provided Plessner with a workable model for such a reconciliation. After reviewing textual evidence for my hypothesis, I sketch Schelling's predecessor theory. Based on the Schellingian template, I then reconstruct Plessner's non-reductively naturalistic theory of the psyche, which aligns the real bodily ground of the psyche with its ideal existence. Highlighting the strengths of Plessner's philosophical psychology against the foil of Paul Ricoeur's and John McDowell's relevant arguments, I argue that the theory reconstructed here deserves contemporary consideration as a plausible contender. [ABSTRACT FROM AUTHOR]

In this article, I would like to suggest that the anthropological proposal of Nicolai Frederik Severin Grundtvig, the famous nineteenth-century Danish author, offers a model that maintains and affirms religious diversity, recognizing its place in the life of the community, but without having to resort to the separation of the religious and the public, the typical response of liberalism that has been generally adopted in the modern world. Grundtvig's proposal - an ordained pastor of the Danish Church, but deeply influenced by English liberal ideas - represents an intriguing middle ground between secularization and pluralism. He understood that, in the new modern world, it was necessary to recognize not only the members of the official Church, but also the practitioners of other religions and even non-believers. The voice of the Church was just one among many. However, he also resisted excluding religion from public life, as is the case in traditional secularism. [ABSTRACT FROM AUTHOR]

Preserved in the Castle Museum at Sondershausen in central Germany is a bronze taking the form of a rotund, kneeling man. The object, nearly 22.5 inches tall and cast in a single piece, is known today as the 'Püsterich'. Since its archaeological discovery in the 1540s, it has proven to be a subject of intellectual debate: numerous authors have sought to understand either its iconography or, on the basis of its hollow shape and the two openings in its head, its function. The resulting studies have been surprisingly varied in their claims. With a method of approach rooted in 'object studies', this article explores both of the aforementioned aspects as well as form-function relations. Starting with a basic art-historical analysis of the bronze—thus far lacking in the scholarship—the article recognizes the work as having been produced in Hildesheim between c. 1220 and 1250, a context in which it can be related closely to the philosophical concerns of the prominent theologian Albertus Magnus. In its function as a 'sufflator' (hearth-blower) and its depiction of a 'pygmeus', the 'Püsterich', along with seven other related figures, can be understood as a 'Wissensobjekt', an object or bearer of knowledge. With and through them, viewers/users negotiated complex problems about the nature of living beings; specifically, the bronze thematized the question of what distinguished human beings from animals: in Albertus's thought, the mastering of science and art. This new understanding of the 'Püsterich' allows us to recognize its special position at the origins of 'philosophical anthropology' and the history of science. [ABSTRACT FROM AUTHOR]

In contemporary philosophy, philosophical anthropology focuses more on the human person and the value of a concrete individual subject. Amid consumerism, materialism, and technological advancement, more philosophers focus on the dignity and value of the human person. By studying the human person, what he is, his concerns, intentions, and relationships with the world, God, and others, we can fully understand his essence as a concrete individual and relational subject. One of those thinkers who focused on the human person as a relational subject is the Jewish religious existentialist philosopher, Martin Buber. This paper highlights Buber's philosophical anthropology and philosophy of dialogue, based on an existential and relational or intersubjective character of human existence, man's relation with God as the eternal Thou, the distinction between the two fundamental types of human relations (I--It and I--Thou), and the realm of the "between." The main focus of this paper thus are Buber's notions of man as a relational subject and thou, intersubjectivity that is anchored on his notion of dialogue, the distinction between the two types of relations and their primal movements, genuine dialogue, the interhuman and its elements, and also social relations. [ABSTRACT FROM AUTHOR]

The article discusses the topic of perspective for philosophical-anthropological research. Three directions of a possible philosophical-anthropological strategy are presented: anthroposocioecological, cultural-immunological, post-humanistic. These different directions are united by posing the question of a person in the aspect of his personality’s development. For all their advantages, a significant drawback is that they do not use the capabilities and traditions of the Russian religious and philosophical heritage to solve this problem. Therefore, the methodology of our research is based on an existential-anthropological approach: it allows to consider the object of study through the prism of the essential foundations of human existence and includes the methodology of Russian religious philosophy. To solve research problems, a complex of general scientific methods were used: description, analysis, comparison, synthesis, deduction, induction. As a result of the research, we come to the conclusion that the question of man in the philosophical thought of the last century was resolved in the context of removing methodological contradictions in the classical research tradition, based on the principles of subject-object dichotomy, anthropocentrism and rationalism, since it is not resolved the contradiction between the world of essential human values and the world of everyday life: they remain unharmonized. This characterizes the projects of the last century, as well as most modern ones. It is argued that the discrepancy between scientific approaches and principles of studying man in its entirety has become the main reason for the research crisis. The solution is seen in turning to the idea of man as an holistic, complexly organized and developing system, presenting man as the «likeness of God» in building research within the framework of moral-ontological and dialogue approaches, and using the method of dialectics, the principles of integrity, theocentricity and dynamism. It is believed that the development of anthropological discourse is possible through an appeal to religious philosophy in its domestic tradition, synergetic anthropology, and the tradition of Orthodox Christian thought about man.

The article discusses the concept of intuition in the philosophies of Henri Bergson and its intersection with Buddhist philosophy. Bergson's idea of intuition as a way to access reality beyond language and concepts is compared to Buddhist practices of meditation to cultivate intuition. The article explores how both traditions emphasize the importance of intuition in understanding metaphysics, ethics, and politics. Additionally, the role of exemplarity in moral cultivation is highlighted as a way to embody intuitive understanding. The article suggests that practices like meditation and reflection on exemplars can help develop intuition and guide ethical and political decision-making. [Extracted from the article]

In the corpus of phenomenological philosophy (as far as it is influenced by the works of Jacob von Uexküll and the debate of phenomenologists with philosophical anthropologists such as E. Cassirer, F. J. J. Buytendijk, and A. Portmann), we find the allegation that one of the fundamental differences between human and non-human animals is that while the non-human animal has a species-specific umwelt, humans have access to (a certain idea of) welt. In this sense, Heidegger speaks of the animal as a being "poor-in-world" in contrast to man as a "world-making" being. Similarly, Merleau-Ponty states that language helps a human person step out of her umwelt into the idea of welt. In the present study, I proceed from the critical reflection of this umwelt–welt distinction, emphasizing the question of the status of this "world." For a better understanding of this problem, I illustrate it by the example of sign language acquisition by congenitally deafblind people, using phenomenological analysis of intercorporeality and associated phenomena in combination with "dialogical epistemology" as an interpretive framework. Claude Romano's thesis of "evential hermeneutics" can illuminate this situation, as it explains the vital role various events play in establishing the world through our experience. From this point of view, the "world" plays a role not as a sum of objects in a play of objective causes, but rather it is a transcendental field from which events arise. [ABSTRACT FROM AUTHOR]

The article presents a review of the book "Philosophical Essays" by H.P. Lovecraft, edited by César Guarde-Paz. It highlights that Lovecraft, known as a fiction writer, also had a philosophical and political side. The book collects essays in which Lovecraft expresses his opinions on science, law, politics, economics, anthropology, and history, and shows his concern for superstition and the lack of rational thinking in his time. Although Lovecraft had aristocratic and racist ideas, he also defended common sense and American tradition. The review emphasizes the importance of this Spanish edition, which fully compiles Lovecraft's philosophical work. The political evolution and opinions of Lovecraft are also analyzed, highlighting his sympathy towards fascism and his aversion to communism. Lovecraft saw the current social order as inevitable and natural, condemned revolution, and advocated for distancing the population from medieval barbarism. Additionally, the author highlights the importance Lovecraft placed on anthropology and history in his writings, as well as his analysis of the confrontation between idealism and materialism. Although Lovecraft did not face the censorship of the 21st century, the author believes that his audacity would be beneficial for today's society. [Extracted from the article]

»Selbstoptimierung über Zahlen und digitale Parameter -- Psychische Auswirkungen des digitalen Messens und Vergleichens «. The enormous increase of quantification techniques in the digital age and their expansion into all areas of life generate new mechanisms and imperatives of self-optimization through numbers and digital parameters in relation to body, work, and relationships. The paper discusses features and aporias of increasingly parametric self-optimization as well as the paradoxes of the hermeneutics of numbers that come into play in the process. With reference to case studies from the research project "The Measured Life," psychosocial and psychological meanings of digital measuring, counting, and comparing as well as the fascination for these operations are differentiated. Of central importance are the dynamics of externalizing affect or norm regulations in the context of contemporary measurement-based self-optimization. central concept of optimization of the self in relation to self-perfection and the significance of measurement in the service of parametric self-optimization in digital societies. There is also discussion of the hermeneutics of the figures relevant for self-optimization via measurement. Part 3 is devoted to a description of the study, together with exemplary findings based on brief case studies. Part 4 summarizes and concludes. [ABSTRACT FROM AUTHOR]

Modern philosophical anthropology needs a revision of research problems. This is related to changes in social reality, as well as those trends that have formed in postmodern philosophy. The purpose and objectives of the article are to identify the postmodern influence on the development of certain trends in philosophical anthropology and to justify the need to search for new tools and methods for understanding the human. After all, the new paradigm is not just a hypothetical phenomenon, but rather a statement of a gradually evolving process that acquires new characteristics. Thus, since the formation of the philosophical concept of Postmodernism, we have seen that various directions of philosophy, including philosophical anthropology, are moving away from expansive and universalized systems, and turning to individual questions, problems, etc. Also, during the last decades, the emphasis in the understanding of the human itself, its possibilities and prospects has shifted somewhat. Therefore, in the article we will address some key moments of Postmodernism, which were turning points for philosophical and anthropological thought. Questioning of a person's integral self, which leads to the formation of a fragmented, multiple and constantly changing identity; the rhizomatic dispersion of man with his nomadic wanderings, which leads to the idea of the global as unifying and disidentifying and distancing at the same time; denial of the idea of universal truth, the objectivity of its constants, and a departure towards a series of constantly changing variabilities, various points of view and experiences, etc.Conclusion. Postmodernists were the first to challenge the traditional notions of the integrity, centeredness, rationality, and autonomy of the subject. In accordance with the contextual historical conditionality, they recognized fragmentation and multiplicity as the only possible ways of perceiving and understanding the deconstructed subject. And although these methods are condemned by critics as leading to relativism, nihilism, and fragmentation of human experience itself. Nevertheless, we should agree that this offers the possibility of liberation from dogma and openness to new perspectives in understanding the human in a complex, constantly changing world. Moreover, in the light of social, technological, or information trends, old approaches may prove to be extremely ineffective. [ABSTRACT FROM AUTHOR]

This article discusses Emmanuel Mournier's philosophy of Communitarian Personalism and its influence on Catholic thinkers and activists. Mournier developed his philosophy as a response to the depersonalization he saw in modern civilization. He drew from various philosophical traditions and incorporated the teachings of Maurice Blondel and Pierre Teilhard de Chardin. Despite facing challenges, Mournier remained committed to his philosophy and became an inspirational figure for the Resistance during World War II. The text also explores Mournier's critique of bourgeois individualism and his proposal of Personalism as an antidote to modern ideologies. It discusses his integration of Marxist Materialism and Teilhardian Cosmogenesis into his philosophy, as well as his analysis of European Nihilism and different responses to it. Mournier also discusses the role of economics in society, the need for a re-edition of socialism, and the potential for international unity. [Extracted from the article]

This article aims to thoroughly understand the concept of emotional selfregulation (ESR) and its relationship with personality. Through an interdisciplinary dialogue between psychology and philosophy--specifically, the anthropology of Thomas Aquinas--three realities are proposed that could be considered as ESR. The conceptual relationship between ESR--understood as operation, faculty and habit--and personality is examined, specifically using the Five-Factor Model and the virtues model. Key findings include the need for consensus on a precise definition of ESR, the central role of reason as a faculty capable of ruling over emotions, the relevance of the distinction between ESR and selfcontrol, and the understanding of ESR as a set of habits that include aspects of prudence, temperance and fortitude. Interdisciplinary dialogue seems to be a valuable intellectual approach to the advancement of the field of psychology. [ABSTRACT FROM AUTHOR]

This essay presents a substantive Thomist response to neurophilosophy's main experimental challenge to free will: the Libet-style experiments on the neural antecedents of conscious voluntary actions. My response to this challenge will disclose that Thomists are rationally justified in rejecting both the conclusions of neurophilosophy skeptics of free will, and more fundamentally, the rival philosophical conceptions of voluntary action and free will that were chosen to be operationalized in these neuroscientific experiments. I show how the Thomists' alternative conception of human action justifies a significantly different interpretation of Libet-style experiments, one which reveals the psychological phenomenon targeted by these experiments is miscategorized as a voluntary action. [ABSTRACT FROM AUTHOR]

The article analyses the Plato’s political views in the context of his anthropological teaching. According to it, the essence of a human is determined based on the structural features of his soul, which consists of three unequal parts that are in a relationship of power and subordination. This scheme is extrapolated to various forms of government that are possible in states. Based on the understanding of the eidetically correct soul structure, corresponding to the highest goals of man, Plato constructs his idea of an ideal state.

In this article, I would like to suggest that the anthropological proposal of Nicolai Frederik Severin Grundtvig, the famous nineteenth-century Danish author, offers a model that maintains and affirms religious diversity, recognizing its place in the life of the community, but without having to resort to the separation of the religious and the public, the typical response of liberalism that has been generally adopted in the modern world. Grundtvig’s proposal – an ordained pastor of the Danish Church, but deeply influenced by English liberal ideas – represents an intriguing middle ground between secularization and pluralism. He understood that, in the new modern world, it was necessary to recognize not only the members of the official Church, but also the practitioners of other religions and even non-believers. The voice of the Church was just one among many. However, he also resisted excluding religion from public life, as is the case in traditional secularism.

In her response, Alfaro fleshes out two main questions that come out from her book The Belief in Intuition. First, what is the relation between Henri Bergson and Max Scheler's personalist anthropology, on the one hand, and politics, on the other? What kinds of political order and civic education would sustain dense moral psychology, such as the one she claims follows from their writings? Second, and more specifically, what theory of authority corresponds to the philosophical anthropology that we learn from these authors? How can the “small-scale exemplarity” that Alfaro argues is articulated in their writings be an alternative to how we think today about charisma and emulation in the public sphere? In articulating these responses, Alfaro reflects on phenomena like uncertainty, education, and social media in the contemporary public sphere. [ABSTRACT FROM AUTHOR]

This essay argues that philosopher Norman Ajari's work, Darkening Blackness, accomplishes a conceptual synthesis of Afro-Pessimism and Black Male Studies that resists the reification of counter-revolutionary dogma typical of academic theory today. Instead, readers are offered an empirically informed and theoretically provocative explanation of the ontological negation that characterizes the Black social condition. Beyond the boundaries of the dominant rubrics of race-gender theory, Ajari's penetrating analysis culminates in the articulation of a normative commitment to Black Autonomy (Pan-Africanism) that has the potential to trigger a creative pinnacle in Black thought centered on the notion of self-defense. [ABSTRACT FROM AUTHOR]

This is the second part of a trilogy focusing on Lima Vaz's Philosophical Anthropology. The mediation that Philosophical Anthropology performs between Metaphysics and Ethics is the presupposition of Vazian hermeneutics based on the relationship between philosophical categories and the systematic order of his discourse. [ABSTRACT FROM AUTHOR]

This article delves into the relationship between happiness and contemporary technical images, using the concept of eudaimonia from Aristotle's philosophy. It argues that understanding eudaimonia in modern society requires considering the philosophy of media and the existence of technical objects. The article also explores the role of moral virtues and self-realization in achieving eudaimonia, as well as the political implications and the conscious and unconscious mind. Additionally, it discusses Vilém Flusser's perspective on technical images and their impact on modern happiness. The text further examines the evolution of images from traditional to technical forms, the transition from orality to writing, and the role of media in shaping our relationship with the world. It presents a philosophical perspective on the influence of technical images on human existence and the formation of a new social contract. [Extracted from the article]

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

While regarding twentieth century French philosophy as a protracted conceptual war, Badiou has largely avoided an encounter with Foucault on the philosophical battlefield. According to Badiou, Foucault constructs a history of systems of thought starting from something other than philosophy (linguistic anthropology, postmodern sophism, democratic materialism) and, in so doing, exits the philosophical battleground. The present essay explores the prospect of rapprochement between these two thinkers, drawing attention to their shared concern with the theme of true life. For Foucault and Badiou, the life in truth and for truth compels the subject to invent a new way of being at the site of exception to what there is. Although Badiou remains ambivalent about the Foucauldian notion of the philosophical subject, he ultimately endorses Foucault's conception of the philosophical life, which calls for courage insofar as it summons the human animal to think differently and become other than what one is. [ABSTRACT FROM AUTHOR]

One way of characterizing the ontological turn in anthropology is the effort to transform philosophical anthropology into anthropological philosophy—or anthropology into philosophy. This effort proceeds upon the premise that to critique philosophical representationalism is to critique the entire rationalist enterprise. It is as a result of this coupling that some OTers suggest that a permanently decolonized philosophy becomes indistinguishable from post-representationalist anthropology. Curiously, it is by thinking with Gilles Deleuze that they conclude, on the one hand, that to decolonize anthropology is to de-representationalize it, and, on the other, that to decolonize philosophy is therefore to anthropologize it (since, on their logic, de-representationalizing means de-philosophizing). To turn to ontology means "thinking immanence" not, pace Deleuze, as philosophy, but beyond philosophy. This article argues that the supersessionist claim is incoherent precisely insofar as this coupling is unwarranted. To provide a counterinstance, the article suggests how thinking with Alfred North Whitehead decouples the critique of representationalism from the critique of rationalism. One implication of this work is to model a speculative philosophy that can be responsive to postcolonial concerns about representationalism without thereby becoming functionally indistinct from anthropological method. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper aims to explore the theme of art in Helmuth Plessner's philosophical anthropology and show the possibilities of its use in the analysis of artistic creation and artwork. The article is divided into three parts: in the first part, it presents the background of Plessner's anthropological project and the intersection of his philosophy with Edmund Husserl's phenomenology. This strategy enables the synergy of both approaches which can be used for reflection of art. The second part displays the scope and ingenuity of Plessner's approach through a selection of texts where he addresses art. And finally, the third part delves into a functional elaboration of the anthropology of an artwork, specifically, using Max Beckmann as an example, into the question of anthropological foundations in art making, and the question of new form in art. For the latter question, I use the approach to architecture as an example relying on corporeality and Umwelt as guiding concepts. This analysis provides, on the one hand, description of anthropologically significant phenomena of artistic production of the first half of the twentieth century, and on the other hand, reveals functional determinations of corporeality, the world, and resonance with the world, the so-called equilibrium, which can be used to understand the artwork, and artistic production in the creation of a new form in art. [ABSTRACT FROM AUTHOR]

In environmental ethics, many approaches are searching for a justification of the protection of nature and biodiversity via an account of the intrinsic or inherent value of non-human nature, i. e. a justification that does not rely on the perspective of human beings. This leads to intricate problems regarding value theory. This paper proposes to avoid those problems by investigating explicitly anthropocentric pathways. It discusses what kinds of reasons for the protection of nature can be developed from the consistent practical self-understanding of agents. First, it is argued that the practical commitments of agents necessarily involve some normative commitments to the protection of the generic conditions of agency, which are particularly relevant for the ecological conditions that enable us to act and to realise goals. Second, it is discussed whether the presence of non-human nature is particularly relevant from the perspective of philosophical anthropology. Is it not important for human beings to experience non-human nature as an environment that is not fully planned and designed by human beings? The general aim is to show that it is worthwhile to search for justifications of the protection of nature and biodiversity from the practical self-understanding of human beings. [ABSTRACT FROM AUTHOR]

This article explores Aquinas's perspective on the creation of the human soul by God. It discusses Aquinas's arguments and addresses objections from other scholars. Aquinas argues that the soul is a subsistent form and can only be created by God. The article analyzes Aquinas's arguments and discusses objections raised against his views. It concludes that while there may be future challenges, it is important to engage with them using Aquinas's own distinctions. [Extracted from the article]

The article Anthropological crisis or crisis in moral status: a philosophy of technology approach to the moral consideration of artificial intelligence questions the anthropology of properties commonly assumed in philosophical discussions about the relationship between humans and technologies and the attribution of moral status. By beginning to develop the possible link between the ontology of properties and the anthropological question aptly outlined by that contribution, this short commentary suggests that the adoption of a truly relational or non-proprietary approach in the philosophy of technology seems at once necessary and challenging. For, on the one hand, it represents a response to the demands posed by information technologies; on the other it seems to call into question some of our deeply ingrained habits of thought. [ABSTRACT FROM AUTHOR]

In this article, the author discusses Bethany Henning's work on John Dewey's philosophy of aesthetic wisdom. The author explores Dewey's concept of the aesthetic unconscious and its potential to challenge the myth of rational and moral exceptionalism in American culture. They argue that Dewey's notion of qualitative immediacy, which emphasizes the lived body and the porousness of the world, can reintegrate the body-mind relation and address the trauma of cultural alienation. The author also examines Dewey's circuit of inquiry and its connection to aesthetic experience, highlighting the reciprocal and integrated nature of art. They propose viewing the aesthetic unconscious as a unified phase of the circuit of inquiry rather than a wellspring arising from the interaction of self and world. Overall, the article emphasizes the importance of Dewey's philosophy in understanding our situatedness in the world and promoting authentic relationships rooted in pluralist values. [Extracted from the article]

Academic integrity in education and science is understood as an ability that translates from possible into actual justice in the relations of students, teachers and scientists, their respect for their own dignity and the dignity of colleagues, as well as a focus on sincere creativity and co-creation. Academic integrity is the ability to maintain and develop the reputation of a conscientious, tolerant and creative professional who does not envy the talent of colleagues and does not appropriate their achievements. In the article, academic integrity appears not only as a demand and a challenge, but also as a will. In the coordinates of the methodology of meta-anthropology, it is proven that at the level of the will to self-preservation and procreation, as well as at the level of the will to power, any virtue, including academic and conditional, moreover, its deformations and distortions are possible. Only under the influence of the will to knowledge and creativity of the finite being of a person, which is supplemented by the will to co-creation in the meta-boundary being, academic integrity acquires an unconditional character and naturalness. It has been proven that true academic integrity is impossible without true academic dialogue, without it it turns into a simulacrum. The heuristic meaning of the concept “will to academic integrity” is substantiated. The will to academic integrity is an important component of the will to scientific novelty and actualizes academic writing that has heuristic achievements, is free from plagiarism, does not amount to compilation and is not a fabrication. As an example of the action of such a will in the academic community, the Kyiv anthropological school is presented in its development in the directions of existential anthropology and metaanthropology. The role of academic integrity in conditions of war and peace is shown.

Simon Truwant's book, "Cassirer and Heidegger in Davos: The Philosophical Arguments," provides a well-researched study of the 1929 encounter between Ernst Cassirer and Martin Heidegger. Truwant focuses exclusively on the philosophical arguments that took place during the Davos encounter, rather than considering its reception or other non-philosophical assessments. The book is structured into three parts, exploring the Kantian legacy, the conditio humana, and the role of philosophy. Truwant argues that a genuine philosophical debate occurred between Cassirer and Heidegger, extending beyond the Davos encounter. While Truwant's interpretation has some systematic problems, his book is a valuable contribution to the existing literature and encourages further research. [Extracted from the article]

Roe Fremstedal's book, "Kierkegaard on Self, Ethics, and Religion: Purity or Despair," provides a comprehensive analysis of the anthropological, ethical, and religious aspects of Kierkegaard's philosophy. Fremstedal argues for the similarities between Kant and Kierkegaard and explores how their anthropological assumptions shape their ethics and religious beliefs. The book also engages with contemporary scholarship on ethical issues in Kierkegaard's texts, contributing to larger discussions on moral psychology. While Fremstedal's interpretation emphasizes human autonomy, some critics argue that it neglects Kierkegaard's problematization of autonomy. Overall, the book offers a well-informed and carefully drawn analysis that challenges readers to reexamine their own biases. [Extracted from the article]

The article summarizes the book "What does it mean to be a human being?" written by Javier Aranguren, which addresses philosophical anthropology and seeks to provide the main theoretical foundations for understanding the human condition. The book is divided into five parts that deal with topics such as the living body, sensitivity, culture, cognitive life, and reflection on what is specifically human. Although there are some debatable ideas, overall, the book offers interesting reflections on the formation of the person, family, and friendship. The author of the article praises the quality of the book and hopes that it will be well received by those interested in these topics. [Extracted from the article]

“Tendency towards more life.” Arnold Gehlen as a Philosopher - According to Arnold Gehlen, man is defined by a unique biological helplessness and can thus be considered as a perilous being with a “constitutive chance to fail.” Through the latter, the human being is forced to assume a relation to itself; however, not on the basis of a stable naturality, but as the open nature as such. Within the nonfixed and hence unlikely biology of man, reaching as far as the vegetative itself, lies a specific dignity—from it, the question arises how such a monstruous, formless, and fragile being is capable of survival. Gehlen’s philosophy is distinguished by the circumstance that it incorporates the physical conditionality of man and thus demonstrates the necessity for biology to emerge from a sort of positive negativity. Yet, the focus of the present contribution is not primarily the hierarchy of accomplishments, with which man seeks to turn deficiency into the positivity of a quasi-animalistic certitude, but Gehlen’s philosophical insight into the self-surpassing, the surplus of life that has, in nature, developed an extensive formal richness and that has, in man, begun to relate to itself. Such insights place Gehlen into the tradition of Plato’s and, above all, Nietzsche’s philosophical anthropology.

This article is a response to critics of Jeffrey Church's book, "Kant, Liberalism, and the Meaning of Life." Church argues that contemporary liberal theory often overlooks the importance of human nature in political theorizing. He draws on the works of philosophers like Plato, Hobbes, Hume, and Smith to emphasize the role of human nature in understanding political problems and human powers. Church also discusses how Kant's anthropology can contribute to a distinctively liberal meaning for our lives and help us understand the challenges faced by any regime in pursuing justice. The article addresses criticisms regarding the application of Kantian liberalism to cosmopolitan concerns, the incorporation of religiously inspired political doctrines, and the comparison between Kant and Rawls. The text explores the relationship between Kant's anthropology and his political and ethical philosophy, discussing concepts such as freedom, independence, nature, and providence. The author argues that Kant's anthropology can inform normative debates and offers a more naturalist interpretation of Kant's philosophy. The text also addresses criticisms of the author's interpretation, including the idea that human nature is ineradicably divided and the potential for progress towards moral and political perfection. The given text is a response to critics of a symposium, with the author expressing gratitude for the thoughtful engagement with their work and acknowledging that they would revise their presentation based on the concerns raised by the scholars. The text includes references to various philosophers and discusses concepts like providence, evil, and freedom. [Extracted from the article]

This article explores the relationship between Immanuel Kant and Jean-Jacques Rousseau, focusing on their perspectives on human nature and its implications for politics. The author argues that Kant's engagement with Rousseau, particularly in his lectures on anthropology, is crucial for understanding his political theory. The article also examines the role of evil and providence in Kant's interpretation of Rousseau, challenging the notion that Kant can be solely characterized as a liberal. Overall, the article provides a comprehensive analysis of Kant's Rousseauian conception of human nature and its significance for politics. It also discusses the purpose of human life and the concept of human vocation according to both philosophers, highlighting the importance of moral self-determination. The author raises doubts about a particular interpretation of Kant's concept of human vocation and emphasizes Kant's emphasis on free will and the rational ability of humans to shape their own destiny. The article concludes by raising questions about the modernity of Kant's views and the relevance of his philosophy in addressing the crisis of liberalism. [Extracted from the article]

For Lorraine Daston, humans long to possess a knowledge formation that transcends the limitations of our species. After briefly introducing the wider project of which this paper forms a part -- a rethinking of solidarity for the Anthropocene -- I sketch a program for philosophical anthropology I call (repurposing Johann Michel) homo interpretans, the human as most basically a hermeneutic animal, by way of an extended quarrel with Daston. In doing so, my aim is to press the hermeneutics of revelation in two new directions: first by taking Daston's claim (theology haunts epistemology) as opening a fresh vantage onto Christian hermeneutics' own locus classicus, Augustine's De Doctrina; second by showing how this unlikely convergence of Christian hermeneutics and modern history of science matters for the task of rethinking solidarity in the present amid racial modernity. I organize this argument by contending that Daston's claim above is at once brilliant (Part 1) and odd (Part 2), then I turn to sketch its salience for rethinking the human within the world race built by a brief suggestive engagement with the notion of homo narrans in the work of Black feminist theorist Sylvia Wynter (Part 4). [ABSTRACT FROM AUTHOR]