DOCSLIB.ORG

Philosophical Anthropology Books Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Philosophical Anthropology Books Pdf Philosophical anthropology books pdf Continue How do people become human beings? This is the question behind the so-called human sciences. But these disciplines are scattered across different departments and keep cracked mirrors for humanity. That's why, according to Paul Rickard, we need to develop philosophical anthropology, which has a much older history but still offers many untapped resources. This call for a specifically philosophical approach to issues concerning what he was supposed to be a human being did not stop Ricoeur from entering into dialogue with other disciplines and approaches such as psychoanalysis, history, sociology, anthropology, linguistics and language philosophy in order to offer recent reflections on what he saw as fundamental issues. For surely there is no simple, unified answer to the question, what is it to be human? Therefore, Ricker considers the complexity of this issue in terms of the tension he sees between voluntary and involuntary, acting and suffering, autonomy and vulnerability, potential and fragility, as well as identity and the other. The texts, put together in this volume, provide a general insight into the development of the philosophical thinking of the ricourists on what it is like to be human, from his early 1939 lecture on attention to his comments about receiving the Kluge Prize in 2004, a few months before his death. This text, written by professors of philosophy at the Pontifical University of the Holy Cross and Trieste University, examines human nature, human condition and what it means to be truly human. Based on classical as well as modern philosophy and science, they are a comprehensive and fascinating reflection on human existence, especially characterized by the use of freedom. This article is about philosophical anthropology. For other purposes, see Anthropology (disambigation). The Vitruvian man or the perfect man Leonardo da Vinci Philosophical Anthropology, sometimes called anthropological philosophy, is a discipline that deals with the issues of metaphysics and phenomenology of man. History of Ancient Christian Writers: Augustine Hippo Main Article: Christian Anthropology Augustine Hippo was one of the first Christian ancient Latin authors with a very clear anthropological vision, need quotations to verify, although it is not clear if he had any influence on Max Scheler, founder of philosophical anthropology as an independent discipline, nor on any of the major philosophers who followed him. Augustine was cited by Husserl and Heidegger as one of the first writers to learn about the time of consciousness and the role of vision in the sense of being in the world. Augustine saw in man the perfect unity of two substances: the body and the body. He was much closer in this anthropological view to Aristotle than to Plato. In his later treatise on care To be had for dead seconds. 5 (420 AD) he insisted that the body is an integral part of human beings: No wise bodies themselves should be rejected. (...) For they do not refer to the ornament or help that is applied because of, but also to the very nature of man. Initially, these two elements were in perfect harmony. After the fall of humanity, they now experience dramatic battles among themselves. These are two completely different things: the body is a three-dimensional object consisting of four elements, while the soul has no spatial dimensions. The soul is a kind of substance involved in the mind, suitable for ruling the body. Augustine was not as busy as Plato and Descartes, too detailed in his efforts to explain the metaphysics of the soul-to-body union. It was enough for him to admit that they are metaphysically different. Being human is to be an integral part of the body and body, and that the soul is superior to the body. The latter statement is based on its hierarchical classification of things into those that simply exist, those that exist and live, and those that exist, live, and have intelligence or intelligence. According to N. Blasquez, the dualism of Augustine substances of body and soul does not stop him from seeing the unity of the body and soul as the substance itself. Following Aristotle and other ancient philosophers, he defined man as a rational mortal animal, an animal justification for mortal life. The modern period of philosophical anthropology as a kind of thought, before it was founded as a separate philosophical discipline in the 1920s, became a post-medieval thought seeking liberation from The Christian Religion and the Aristotle tradition. The origin of this liberation, characteristic of modernity, was the Cartesian skepticism formulated by Descartes in his first two Meditations on the First Philosophy (1641). Immanuil Kant (1724-1804) gave his first lectures on anthropology in the European academic world. He specifically developed the concept of pragmatic anthropology, according to which a person is studied as a free agent. At the same time, he conceived his anthropology as an empirical rather than a strictly philosophical discipline. Both his philosophical and anthropological work were one of the influences in this field in the 19th and 20th century. After Kant, Ludwig Feuerbach is sometimes considered to be the next most important influence and founder of anthropological philosophy. In the 19th century, German idealists such as Fichte, Schelling and Hegel, as well as Seren Kierkegaard, made important contributions. (quote is necessary) Philosophical anthropology as an independent discipline Since its In the 1920s, among Weimar's German culture, philosophical anthropology became a philosophical discipline, competing with other traditional subdisciplinary philosophies such as epistemology, ethics, metaphysics, logic and aesthetics. It is an attempt to combine disparate ways of understanding the behavior of people as beings of their social environment and creators of their own values. While most philosophers throughout the history of philosophy can say that the distinctive anthropology that undergirds their thoughts, philosophical anthropology itself, as a specific discipline in philosophy, originated in the later modern period as a result of the development of techniques in philosophy such as phenomenology and existentialism. The first, which draws its energy from methodical reflections on human experience (first-person perspective) as a personal experience of the philosopher, naturally contributed to the emergence of philosophical studies of human nature and human living conditions. Germany of the 1920s Max Scheler, from 1900 to 1920 was a follower of the phenomenology of Husserl, a hegemonic form of philosophy in Germany at the time. Scheler sought to apply Husserl's phenomenological approach to various topics. Since 1920, Sheler has laid the foundation for philosophical anthropology as a philosophical discipline, competing with phenomenology and other philosophical disciplines. Husserl and Martin Heidegger (1889-1976) were two of the most authoritative philosophers in Germany at the time, and their critique of philosophical anthropology and Sheler had a great influence on discipline. Sheler defined man not so much as a rational animal (as has traditionally been since Aristotle), but as a loving being. It destroys the traditional helomorphic concept of human personality and describes a personal being with a tripartite structure of a living body, soul and spirit. Love and hatred are not psychological emotions, but spiritual, deliberate actions of a person, which he classifies as deliberate feelings. (quote needed) (Clarification required) Scheler based his philosophical anthropology on the Christian metaphysics of the spirit. Helmut Plesser later liberated philosophical anthropology from Christianity. Helmut Plesser and Arnold Gehlen are influenced by Sheler, and they are the three main representatives of philosophical anthropology as a movement. From the 1940s Ernst Kassirer, a neo-Kantian philosopher, was the most influential source for the definition and development of the area from the 1940s to the 1960s. In 1953 Pope Carol Voytyla based his thesis on Max Scheler, confining himself to works written by Sheler before abandoning Catholicism and Judeo-Christian tradition in 1920. Ventyla used Sheler as an example of the fact that phenomenology can be reconciled with Catholicism. Some authors claim that Oytyla influenced philosophical anthropology. In the 20th century, other important contributors and influences to philosophical anthropology were Paul H'berlin (1878-1960), Martin Buber (1878-1965), E.R. Dodds (1893- 1979), Hans-Georg Gadamer (1900-2002), Eric Vegelin (1901-1985), Hans Jonas (1903-1993), Joseph Pieper (1993), Joseph Pieper (19 03-1993), Joseph Pieper (1903-1993), Joseph Pieper (1903-1993) 1904-1997), Hans-Edward Hengstenberg (1904-1998), Ponti (1908-1961), Paul Rico (1913-2005), Rene Girar (1923-2015), Alasdair McIntyre (1929), Pierre Bourdier (1929), Pierre Bourd (1929).1930-2002), Hans Bloomenberg, Juak Derrida (1930-2004), Emerich Koret (1919-2006), Leonardo Polo (1926-2013). Anthropology of Interpersonal Relations Much attention of philosophical anthropology is also interpersonal relationships as an attempt to combine disparate ways of understanding the behavior of people as beings of their social environment and creators of their own values. It also analyzes ontology, which plays into human relations, the main theme of which is inter-subjectity. Intersub personality is the study of how two people, subjects whose experiences and interpretations of the world are radically
Load more

Recommended publications
  • THE PHILOSOPHY BOOK George Santayana (1863-1952)
    Georg Hegel (1770-1831) ................................ 30 Arthur Schopenhauer (1788-1860) ................. 32 Ludwig Andreas Feuerbach (1804-1872) ...... 32 John Stuart Mill (1806-1873) .......................... 33 Soren Kierkegaard (1813-1855) ..................... 33 Karl Marx (1818-1883).................................... 34 Henry David Thoreau (1817-1862) ................ 35 Charles Sanders Peirce (1839-1914).............. 35 William James (1842-1910) ............................ 36 The Modern World 1900-1950 ............................. 36 Friedrich Nietzsche (1844-1900) .................... 37 Ahad Ha'am (1856-1927) ............................... 38 Ferdinand de Saussure (1857-1913) ............. 38 Edmund Husserl (1859–1938) ....................... 39 Henri Bergson (1859-1941) ............................ 39 Contents John Dewey (1859–1952) ............................... 39 Introduction....................................................... 1 THE PHILOSOPHY BOOK George Santayana (1863-1952) ..................... 40 The Ancient World 700 BCE-250 CE..................... 3 Miguel de Unamuno (1864-1936) ................... 40 Introduction Thales of Miletus (c.624-546 BCE)................... 3 William Du Bois (1868-1963) .......................... 41 Laozi (c.6th century BCE) ................................. 4 Philosophy is not just the preserve of brilliant Bertrand Russell (1872-1970) ........................ 41 Pythagoras (c.570-495 BCE) ............................ 4 but eccentric thinkers that it is popularly Max Scheler
    [Show full text]
  • Augustine on Heart and Life Essays in Memory of William Harmless, S.J
    Augustine on Heart and Life Essays in Memory of William Harmless, S.J. Edited by John J. O’Keefe and Michael Cameron 10. Augustine’s Tragic Vision Paul M. Blowers, Emmanuel Christian Seminary at Milligan College Abstract This essay explores Augustine’s capacity to accommodate a tragic vision of human existence within his interpretation of the Christian revelation. Broadly speaking, for Augustine, sacred history combines the tragic necessity of self-inflicted human sinfulness with the benevolent necessity of the economy of divine grace. Augustine to some degree admired the pagan tragedians for compelling the attention and emotion of their audiences in confronting the ineluctability of evil (and other tragic themes), but their mimesis ultimately failed since it could not touch the reality conveyed in divine revelation. Two exegetical test cases, the story of Jephthah’s sacrifice of his daughter (Judges 11) and King Saul’s tragic heroics in 1 Samuel, exemplify how Augustine greatly profited from interpreting Scripture through a tragical lens. A whole other dimension of Augustine’s tragic vision appears in his attempt – inspired from his own early experience of staged tragedies in Carthage – to reenter ancient philosophical debates on tragedy and mimesis, and to revamp in Christian terms the tragic emotions, especially tragic pity as Christian mercy. 157 Augustine on Heart and Life Keywords: tragedy, necessity, theodicy, mimesis, catharsis, tragic pity Introduction “Tragedy” and “the tragic” are notoriously slippery terms both in historical and colloquial usage. Over the centuries “tragedy” has been employed to indicate, on the one hand, a genre of ancient drama – one depicting flawed human characters struggling heroically against the leviathan forces of cosmic necessity (in the form of abject suffering, death, etc.) – and, on the other hand, commonly today, a catastrophic event catching observers by utter surprise and upending their sense of cosmic stability and justice.
    [Show full text]
  • Humanities the Issue of the Religious Dimension Of
    PERIODYK NAUKOWY AKADEMII POLONIJNEJ 37 (2019) nr 6 HUMANITIES THE ISSUE OF THE RELIGIOUS DIMENSION OF HUMAN NATURE Jan Mazur Prof. PhD, Pontifical University of John Paul II in Kraków, e-mail: [email protected], http://orcid.org/0000-0002- 0548-0205, Poland Abraham Kome PhD, John Paul II International University of Bafang, e-mail: [email protected], orcid.org/0000-0001-7326-227X, Cameroon Abstract. This text is an attempt to answer the question of whether human nature needs religion. The author begins by presenting two concepts that are key in this discourse. These are the terms: religion and human nature. Then he undertakes an analysis of the problem, referring to the thoughts of religious experts: Rudolf Otto and Mircea Eliade and the philosopher Max Scheler. The subject of reflection is the definition of man as 'homo religiosus'. Questioning God's existence has a negative effect on human nature. This situation is illustrated by the views of two known philosophers, existentialists - Friedrich Nietzsche and Jean-Paul Sartre. Their vision of the world was marked by unbelief in God. Life experience teaches that human nature strives for transcendent reality, longs for God. Any departure from this tendency does not, however, invalidate the religious nature of man, but certainly falsifies it. It results in the conversion of an authentic sacrum into its substitutes. In conclusion, the author draws attention to the mystery of man and God, which should be recognized. It is only in this perspective that the problem indicated in the title can be considered. The inspiration for such thinking is the famous phrase of Saint Augustine of Hippo: 'The human soul is restless until it rests in God'.
    [Show full text]
  • Marquette Studies in Philosophy Andrew Tallon, Series Editor Full List by Series Number
    Marquette Studies in Philosophy Andrew Tallon, Series Editor Full List by Series Number Links go to pages for each book. To Order Please Go to “Order Books” tab on Home Page or click here 1. Harry Klocker, SJ. William of Ockham and the Divine Freedom. ISBN 0-87462-001-5. ©1996. 141 pp. Paperbound. Index. $15. First edition sold out. Second edition, reviewed, corrected and with a new Introduction. 2. Margaret Monahan Hogan. Finality and Marriage. ISBN 0-87462-600-5. 121 pp. Paperbound, $15. NOTE: See #34, below for the second revised and updated edition. 3. Gerald A. McCool, SJ. The Neo-Thomists. ISBN 0-87462-601-1. ©1994. 3rd printing, revised & corrected, 2003. Paperbound, 175 pp. $20 4. Max Scheler. Ressentiment. ISBN 0-87462-602-1.©1998. 4th printing, corrected, 2003. Paperbound. Index. New Introduction by Manfred Frings. 172 pp. $20 5. Augustine Shutte. Philosophy for Africa. ISBN 0-87462-608-0. ©1995. Paperbound. 184 pp. $20 6. Howard P. Kainz. Democracy and the ‘Kingdom of God.’ ISBN 0-87462-610-2. ©1995. Paperbound. Index. $25 7. Knud Løgstrup. Metaphysics. ISBN 0-87462-603-X. ©1995. Volume I. 400 pp. Paperbound. Formerly $40; now $20.00 ISBN 0-67462-607-2. Volume II. 400 pp. Paperbound. Formerly $40; now $20.00 8. Manfred Frings. Max Scheler. A Concise Introduction into the World of a Great Thinker. ISBN 0-87462-605-6. ©1996. Paperbound. Second edition, revised. Index. New Foreword by the author. $20 9. G. Heath King. Existence, Thought, Style: Perspectives of a Primary Relation, portrayed through the work of Søren Kierkegaard.
    [Show full text]
  • Max Scheler, Formalism in Ethics and Non-Formal Ethics of Values
    Notes Preface 1. Throughout this study I have opted to capitalise the noun 'man' to indicate a gender-free reference to the species, when the use of such expressions as 'he or she' and 'humankind' would be unnecessarily awkward. 2. Lewis Mumford, The City in History (New York: Harcourt, Brace and World, 1961),4. Introduction 1. Hereafter all references to this work will be cited in my text with the abbreviation FORM followed by the page number. All such citations will be to the third edition published in Bern by Franke Verlag in 1966. Unless otherwise noted all translations are mine. Readers who do not have access to the German text are advised to consult the English translation by Manfred S. Frings and Roger L. Funk: Max Scheler, Formalism in Ethics and Non-Formal Ethics of Values: A New Attempt toward the Foundation of an Ethical Personalism (Evanston: Illinois: Northwestern University Press, 1973). 2. While Frings and Funk have chosen to translate materiale as 'non­ formal', my sense is that this locution is both too inclusive and too negative. Many philosophical ethics could be loosely described as non-formal. What is more, to characterise Scheler's effort in terms of what it is not may obscure his concern to establish a distinctive and affirmative foundation for ethics in the experience of an a priori order of values that formal, ethical systems such as Kant's, deny. 3. See Manfred S. Frings, Max Scheler, A Concise Introduction Into the World of a Great Thinker (Pittsburgh: Duquesne University Press, 1965), p. 105.
    [Show full text]
  • Husserl and Scheler's Criticisms of Kant Regarding the Foundation Of
    Cultura. International Journal of Philosophy of Culture and Axiology 8(2)/2011: 143–158 DOI: 10.2478/v10193-011-0024-x Rational a priori or Emotional a priori? Husserl and Scheler’s Criticisms of Kant Regarding the Foundation of Ethics Wei ZHANG Department of Philosophy, Sun Yat-sen University No. 135 Xingang Xi Road, Guangzhou 510275, China [email protected] Abstract. Based on the dispute between Protagoras and Socrates on the origin of ethics, one can ask the question of whether the principle of ethics is reason or feeling/emotion, or whether ethics is grounded on reason or feeling/emotion. The development of Kant’s thoughts on ethics shows the tension between rea- son and feeling/emotion. In Kant’s final critical ethics, he held to a principle of “rational a priori.” On the one hand, this is presented as the rational a priori principle being the binding principle of judgment. On the other hand, it is pre- sented as the doctrine of “rational fact” as the ultimate argument of his ethics. Husserl believed that Kant’s doctrine of a rational a priori totally disregarded the a priori essential laws of feeling. Like Husserl, Scheler criticized Kant’s doctrine of a rational a priori, and therefore developed his own theory of an “emotional a priori”. Both of them focused their critiques on the grounding level of ethics. Scheler, however, did not follow Husserl all the way, but criticized him and re- flected on his thoughts. At last, he revealed the primary status of a phenomenol- ogical material ethics of value.
    [Show full text]
  • Understanding Beyond Language: Perceiving Meaning in Reality
    Understanding beyond language: perceiving meaning in reality C.D. Scott Department of Philosophy & Systematic Theology College of Human Sciences University of South Africa PRETORIA E-mail: [email protected] Abstract Understanding beyond language: perceiving meaning in reality This article is an attempt to develop a counter-argument to the contention that meaning is bound by language. Locating itself within the realist ontology of language developed by Saint Anselm of Canterbury, it will be argued that language com- prises representations of entities perceived both extra to the perceiver and through introspection. Thus, a language game cannot be a closed system in the sense that by its very existence representations of extralinguistic being are contained therein. If truth is defined as that which is the case, the task of the perceiver becomes apprehension of being beheld without the cloud imposed by symbols: representations are not what they represent, instead they serve as windows onto a view of what is. Following exploration of psychological studies on contemplation, it is argued that it is in desymbolised moments of attentive awareness of being that meaning, unfiltered by the representativeness of language (and indeed, other symbolic systems), can arise. It will be proposed that in contemplative traditions, being is not reduced in perception, and the moment of meaning comes to the fore in the engagement and encounter with being. Opsomming Begrip verby taal: gewaarwording van betekenis in die werklikheid Hierdie artikel is ‟n poging om ‟n teenargument te ontwikkel vir die standpunt dat betekenis ingeperk word deur taal. Deur die Koers 76(4) 2011:661-686 661 Understanding beyond language: perceiving meaning in reality argument binne die werklikheidsontologie van Sint Anselmus van Canterbury te plaas, sal geargumenteer word dat taal representasies bevat van entiteite wat buite die waarnemer en ook deur introspeksie waargeneem word.
    [Show full text]
  • The Routledge Companion to Phenomenology Max Scheler
    This article was downloaded by: 10.3.98.104 On: 30 Sep 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK The Routledge Companion To Phenomenology Sebastian Luft, Søren Overgaard Max Scheler Publication details https://www.routledgehandbooks.com/doi/10.4324/9780203816936.ch3 Eugene Kelly Published online on: 29 Sep 2011 How to cite :- Eugene Kelly. 29 Sep 2011, Max Scheler from: The Routledge Companion To Phenomenology Routledge Accessed on: 30 Sep 2021 https://www.routledgehandbooks.com/doi/10.4324/9780203816936.ch3 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 3 MAX SCHELER Eugene Kelly Life and works Max Ferdinand Scheler was born in Munich in 1874. He began studies in philoso- phy and psychology in Munich and for a short time studied in Berlin with the intention of becoming a physician.
    [Show full text]
  • Person and Man in the Philosophical Anthropology of Max Scheler
    Person and Man in the Philosophical Anthropology of Max Scheler CHEUNG Ching-yuen A Thesis Submitted in Partial Fulfilment of the Requirements for the Degree of Master in Philosophy in Philosophy © Chinese University of Hong Kong 23rd August 2000 The Chinese University of Hong Kong holds the copyright of this thesis. Any person(s) intending to use a part or whole of the materials in the thesis in a proposed publication must seek copyright release from the Dean of the Graduate School. /y统系馆書 yK~隨隨丫/S/ \a^LIBRARY SYSTEM乂麥// Abstract Abstract of thesis entitled: Person and Man in the Philosophical Anthropology of Max Scheler Submitted by CHEUNG Ching-yuen for the degree of Master in Philosophy in Philosophy at the Chinese University of Hong Kong in August 23'^ 2000. Max Scheler (1874-1928) is one of the most original and influential figures in modem German philosophy. He is an important figure in the phenomenological movement on one side, and he is one of the founders of philosophical anthropology on the other. Although his writing project on Philosophische Anthropologie could not be completed by the end of his life, many insights on the problem of man can be found in the other works of Scheler. The aim of this thesis is to re-construct Scheler丨s philosophical anthropology by analysing the concepts of person and man. "What is man's place in nature?" This is the main question of Scheler's philosophical anthropology. It leads us to ask another basic question, "What is man? Who is man?" This thesis is divided into four chapters.
    [Show full text]
  • Foolishness, Stupidity, and Cognitive Values 1
    FOOLISHNESS, STUPIDITY, AND COGNITIVE VALUES 1. Introduction What are the relations between ethical values and moral norms, on the one hand, and cognitive values and norms, on the other hand? Between ethical and intellectual virtues and vices? Between cognitive values and other types of value—aesthetic, hedonic, political, prudential and religious? Between kitsch, sham emotions or sentiments, and foolishness? Between foolishness and cognitive vices and forms of practical irrationality such as self-deception, ressentiment, blether, obscurantism, and obscurity? What are and should be our affective attitudes towards knowledge, truth, justifi­ cation, precision, and clarity? In 1930 Jose Ortega y Gasset wondered why there is still no study of foolishness (tonteria) dealing with those aspects of the phenomenon not investigated by Erasmus.1 The first installments of The Man Without Qual­ ities in 1931 and 1933 provide a remarkable panoply of fools, foolishness, silliness, and stupidity and a determined attempt to understand these phe­ nomena. The passion of the book is, its author says, the passion for precision.2 Reason, he also says, "plays a great role" in his art.3 Many of the fools and follies in the novel are presented as examples of attempts to adapt mind (Geist) to life. The Parallel Action is, through and through, a foolish enter­ prise.4 Arnheim, Meingast, Feuermaul, Hans Sepp, Gerda, Diotima, Bonadea, Clarissa, and Professor Lindner display a variety of cognitive vices. Humanitarianism, intuition, mindless action or energy, and pharisaism are depicted as cognitive vices or evils. Ulrich and Agathe, on the other hand, are (imperfect) epistemic heroes. Agathe has "an unusually exact memory, which did not deform its con­ tents by any sort of prejudice or wishful thinking."5 But, we are told by the (Weiningerian?) narrator, although intelligent women such as Agathe are "unerring in their observation of the men they love," they have no the­ oretical inclinations.6 Unlike Ulrich, who is a prince of mind.
    [Show full text]
  • The Common Sense Personalism of St. John Paul Ii (Karol Wojtyla)
    Studia Gilsoniana 3: supplement (2014): 619–634 | ISSN 2300–0066 Paweá Tarasiewicz John Paul II Catholic University of Lublin Poland THE COMMON SENSE PERSONALISM OF ST. JOHN PAUL II (KAROL WOJTYLA) Demonstrating a linkage between Karol Wojtyla’s philosophical personalism and common sense seems to necessitate showing Wojtyla’s appreciation for classical metaphysics as being nothing other than a phi- losophical development of the common sense interpretation of reality. 1 In my article, then, I am going to support two claims. First, that the personal- ism of St. John Paul II is specified by the metaphysical philosophy of the Lublin Philosophical School (further mentioned as LPS), which in turn means that Wojtyla’s philosophical legacy can not be properly understood unless examined against the background of the philosophical project of this School. Secondly, that Wojtyla’s usage of phenomenological method fully complies with the metaphysical approach to reality. A Framer of LPS Although in the 1950s the Faculty of Philosophy at the Catholic University of Lublin (further mentioned as KUL) formally consisted of many professors, there were merely a few who not only delivered lectures but also contributed in conceiving and running some common project of doing philosophy. In 1954, when he started to commute from Krakow to Lublin, Fr. Wojtyla joined a group of three other Lublin scholars (namely 1 In accord with metaphysics, I assume that common sense is a cognitive habit to apprehend reality in its most fundamental aspects. It is elicited in spontaneous, pre-scientific cognition, which conditions a normal human development in the area of knowing, acting, and produc- ing.
    [Show full text]
  • Jacques Maritain and Alasdair Macintyre on Human Rights
    THE CATHOLIC UNIVERSITY OF AMERICA Jacques Maritain and Alasdair MacIntyre on Human Rights A DISSERTATION Submitted to the Faculty of the School of Philosophy Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Carrie Rose Stibora Washington, D.C. 2013 Jacques Maritain and Alasdair MacIntyre on Human Rights Carrie Rose Stibora, Ph.D. Director: V. Bradley Lewis, Ph.D. This dissertation is an examination of the two divergent positions on human rights taken by prominent Catholic and Thomist philosophers Jacques Maritain and Alasdair MacIntyre. Maritain and MacIntyre, although having traveled similar paths, which included atheism, Marxism, anti-liberalism, seemingly have diametrically opposed position on the use of human rights. Maritain's work, including engagement with the drafting of the U.N. Declaration of Human Rights (1948), redefined human rights as an extension of the natural law tradition rooted in the work of Thomas Aquinas. Maritain's unique definition of rights included such notions as personalism, the common good, justice and had a basis in classical metaphysics. MacIntyre, on the other hand, rejects human rights because of their liberal provenance, maintaining that rights language is a necessary band-aid to motivate individuals to help those less fortunate in society where community, the common good and family have been significantly weakened because of liberalism. Starting with John XXIII and the Second Vatican Council up through Benedict XVI, Maritain's articulation of rights influenced several popes. It has become the stock language of the Catholic Church, despite centuries of pontiffs rebuking liberalism and rights language.
    [Show full text]