Philosophical anthropology presentation. Philosophical anthropology

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Philosophical Anthropology Department of Philosophy and Psychology Lecturer: Candidate of Philosophical Sciences, Associate Professor Shevchenko Elena Slavovna For all specialties

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Lecture plan Philosophical anthropology: the problem of man * The problem of the essence of man in the history of philosophy Continuity of views on the essence of man The image of man in ancient, Christian, modern times and modern philosophies. Philosophy about the origin of man and his nature Anthroposociogenesis Symbolization theory Sociobiology Gender Personality socialization

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Requirements for knowledge, skills and abilities * Knowledge Problems of anthroposociogenesis Problems of distinguishing the social and biological in a person Themes of the image of a person in the history of philosophy Themes of the value of human existence Skills and skills Distinguishing types of philosophical positions in understanding the relationship of the individual and society Understanding the causes of changes in ideas about a person Orientation in the multitude modern theories of personality

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Material for the restoration of knowledge * To prepare for the topic "Philosophical Anthropology" it is necessary to repeat the main problems of man on the topics: history of philosophy post-classical philosophy pragmatism irrationalism Marxism psychoanalysis existentialism

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Key Concepts Philosophical anthropology: the problem of man * Axiology Hedonism Spirit and soul Personality Morality Pragmatism Responsibility Freedom Fate Fatalism Value Man

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

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In the twentieth century: The irrational idea of ​​the essence of man has become the most common. Man lives in a world alien to him, his existence is meaningless and incomprehensible. The meaning is in mystical communion with God, a narrow circle of "spiritual" aristocracy, in experiencing the "authenticity" of individual life (existentialism). In the 19th century: The attention of philosophers is focused on the study of consciousness, the spiritual principle in man, the essence of which could be identified with the rational (Hegel) or irrational (Schopenhauer, Nietzsche). Marxism defended the thesis of the social nature of man. Psychoanalysis insisted that the human consciousness is controlled by the unconscious. Study Material Understanding Man in Modern Philosophy *

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Anthropogenesis and anthroposociogenesis Theories explaining the origin of man as a biological species are called theories of anthropogenesis Anthroposociogenesis - theories about the origin of man as a social being. Educational material Philosophy of the origin of man and his nature * The labor theory of the origin of man In the XIX century, after the creation of Darwin's theory, it became widespread. According to this theory, tool activity, cohesion in society, speech and thinking became the decisive factors in the transformation of apes into humans.

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Educational material Theory of symbolization * American philosopher and culturologist L. White - the founder of the theory. Only man as a species carries out the process of adaptation to the environment by symbolic means. The mechanism of learning can be carried out only with the help of symbols. The German philosopher E. Cassirer saw in symbolization a universal principle that unites various forms culture.

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Drawing Sociobiology is a scientific direction that studies the influence of biology on human behavior. Genetic predisposition stimulates or inhibits our actions. Gender is a social, cultural gender. A concept that characterizes the behavior of a man and a woman, which is not genetically inherited, but acquired in the process of socialization. Study Material Sociobiology and Gender *

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Drawing Freedom - based on the position of necessity, freedom of choice and activity taking into account this need. Responsibility - social relations to social values. Awareness of responsibility necessary remedy management of the behavior of the individual by society through its consciousness. Educational material Freedom and responsibility *

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Educational material Concepts of philosophical anthropology * Man - a concept that characterizes the qualities and abilities inherent in the entire human race Personality - a concept that designates a person as a representative of society Individual - a term that designates an individual person Value - the attitude of an individual to a phenomenon as significant Individuality is a concept that expresses the unique originality of a person Personal socialization is the process of forming social

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

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Questions for self-examination * How did ideas about the essence of man change in the history of philosophy? What is rationalism and irrationalism in understanding the essence of man? What is sociobiology? your attitude towards her. Give your own examples showing how the problem of the relationship between the biological and the social has an impact on modern disputes about human nature. Name your choice of the five main moral values. What is the highest instance of responsibility for you: God, conscience, bosses, friends, other people?

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Recommended literature * 1. Barulin V.S. Social Philosophy. - M., 2002. 2. Kuznetsov V.G., Kuznetsova I.D., Mironov V.V., Momdzhyan K.Kh. Philosophy. - M., 1999. 3. Philosophical Dictionary / Ed. I.T. Frolova. - M., 2001 4. Bestuzhev-Lada I.V. Alternative civilization. - M., 1998. 5. Man. Thinkers of the past and present about his life, death and immortality. Ancient world- the era of the Enlightenment. M., 1991. 6. Man. Thinkers of the past and present about his life, death and immortality. 19th century - M., 1991.

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

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Ancient Greece Man is part of nature. With all its natural and social environment, neighbors and polis, inanimate and animate objects, animals and gods, it lives in a single, inseparable world. Sophists: a turn to anthropological problems. Protagoras: "The measure of all things is man, that they exist, that they exist, and those that do not exist, that they do not exist." Socrates: The principle of ethical rationalism is "virtue is knowledge." A person who knows goodness and justice will not act badly and unjustly. The task of man is to strive for moral perfection on the basis of knowledge of the truth. Democritus: Man consists of atoms, including the soul - the soul is mortal. The purpose of life is happiness, which consists in a good mood (euthymia). Important condition happiness - compliance with the measure. "Desire excessively befits a child, not a husband." Plato: Anthropological dualism of soul and body. The soul makes a man a man, and the body is regarded as hostile matter. The human soul gravitates toward the transcendent world of ideas, it is eternal, while the body is mortal. Depends on the quality of the soul general characteristics man, his purpose and social status. In the first place in the hierarchy of souls is the soul of a philosopher, in the last place is the soul of a tyrant. The soul of a philosopher is the most wise and receptive to knowledge, and this is the main thing in characterizing the essence of man and his difference from the animal. Aristotle: Man is a social animal endowed with reason. Sociality and rationality are the two main characteristics that distinguish it from an animal.

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Middle Ages Man is part of the world order established by God. A being made in the "image and likeness of God". In social terms, man is a passive participant in the divine order, a creature created and insignificant in relation to God. The main task of man is to join God and gain salvation in the day doomsday. Augustine the Blessed "On the city of God", "Confession" (Christian neoplatonism): Man is the opposite of soul and body. It is the soul that makes a man a man. In "Confessions" reveals the contradictory nature of the development of the human personality. He became the forerunner of existentialism. Thomas Aquinas "The Sum of Theology" and "The Sum Against the Gentiles" (Christian Aristotelianism): In its position, man is an intermediate being between creatures (animals) and angels. It represents the unity of soul and body. Among bodily creatures, he is the highest being, he is distinguished by a rational soul and free will. By virtue of the latter, a person is responsible for his actions. And the root of his freedom is reason.

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Renaissance Principles: humanism and anthropocentrism. Man is the creator of himself and the world around him. Pico della Mirandole (“On the Dignities of Man”, “On the Existing and the One”) Man occupies a central place in the universe. This happens because he is involved in everything earthly and heavenly. Freedom of choice and Creative skills determine that everyone himself is the creator of his own happiness or misfortune and is able to reach both the animal state and rise to a god-like being. Nicholas of Cusa The idea of ​​the unity of all things: "everything calms down in everyone" and "everyone is satisfied with everyone." The world is a beautiful creation of God, created in the best possible way. The main common property of all created elements of being is satisfaction with one's position in the universe. Accordingly, a person should feel the perfection and harmony of his being.

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New time Mechanistic interpretation of nature and society. anthropological rationalism. Metaphysical picture of the world: all natural phenomena are treated as machines or systems of machines. The function of God is the creation of matter and the communication of the initial impulse to it. All people, as particles of nature, are completely subject to the action of its laws. A universal causal necessity determines all human activity. "Will ... is only a fiction" (Spinoza). Man is a machine with the ability to think. The ability to think is the main dignity of a person. Belief in the limitless possibilities of the mind is unlimited rationalism. The egoistic nature of man gives rise to the need for a "social contract" - the establishment of state power as an agreement between people. Philosophers of the New Age: T. Hobbes, F. Bacon, D. Locke, B. Spinoza, D. Diderot, P. Holbach, G. Descartes, G.V. Leibniz, D. Berkeley and D. Hume. .

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German classical philosophy Human self-awareness as a model for organizing the individual process of life, social structure and world order. Kant "Critique of Pure Reason", "Critique of Judgment", "The Foundation of the Metaphysics of Morals", etc.: "What is a man?" is the fundamental question of philosophy. Moral-natural dualism. Man is an autonomous and independent beginning and legislator of his activity. The main difference between man and other beings is self-consciousness. Hegel "Phenomenology of Spirit", "Science of Logic", "Encyclopedia of Philosophical Sciences", etc.: The main difference between man and animal in thinking. Man is the subject of spiritual activity and the bearer of a generally significant spirit and mind. A personality, unlike an individual, begins only with a person's awareness of himself as a being "infinite, universal and free."

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

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

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

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Helmut Plesner “Steps of the Organic and Man. Introduction to Philosophical Anthropology” (1928), “Unity of Feelings” (1923), “Laughter and Cry” (1941) maintain and maintain its unity as integrity and at the same time be in the formation and development. The plant is a simple "membership" in the environment. The animal is a certain independence in relation to the environment and the ability to distinguish itself from the "alien". A person is “eccentricity”: he is able to take a distance in relation to his own living environment, he is able to realize himself as a “body”, as “I in the body” and as “I”. Three basic anthropological laws: The law of "natural artificiality" characterizes the connection of eccentricity with the vital sphere of a person. The law of "mediated immediacy" reveals the role of eccentricity in cognitive and practical activities of people. The law of "utopian location" shows that because of eccentricity, a person needs to believe in transcendent ideas.

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Ernst Cassirer "Cognition and Reality" (1922) Socio-cultural branch of philosophical anthropology Man is a being determined by culture, the creator of culture and its creation. Man lives in a symbolic world. Culture, language, myths, art, religion are parts of the symbolic universe. A symbol is an intermediary between a person and the world. Man is a cultural being, and culture is a collection of symbols. At the same time, the symbol is a product of man. Man creates symbols, symbols are generated by the fundamental building blocks of human sensory experience itself. Without symbols, a person's life would be blocked (limited) by the boundaries of his biological needs and his practical interests. Man is not so much Homo sapiens, a rational man, as Homo simbolicum, a symbolic man. Thus the man and all his public life comes down to culture. Culture acts as a self-sufficient basis for the definition of a person in the theory of E. Cassirer.

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The crisis of technogenic civilization and global problems of our time Signs of technogenic civilization (according to V.S. Stepin): priority of science, engineering and technology; focus on innovation as the most important value of society; the ideal of an active person who transforms the natural and social world; installation on the relation of domination / submission to the world of nature or the world of people; progressivism with a focus on the future, hence the idea of ​​the irreversibility of time, which flows from the past to the future; increasing the pace of social change by restructuring old ways of life and creating conditions for the formation of new opportunities. Global problems are problems that affect the vital interests of all mankind; its future existence depends on their solution.

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

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

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The theory of post-industrial society D. Bell "New American law" (1955), "The experience of social forecasting" (1973), "Cultural contradictions of capitalism" (1976) Three main stages in the development of human society: pre-industrial, industrial and post-industrial. The main features of a post-industrial society: the central role theoretical knowledge; creation of new intellectual technology; growth of the class of knowledge carriers; transition from the production of goods to the production of services; changes in the nature of work (if before labor acted as the interaction of a person with nature, then in a post-industrial society it becomes an interaction between people); the role of women (for the first time women receive a reliable basis for economic independence); science reaches its mature state; situses as political units; meritocracy - power the best specialists in their areas; the end of limited goods; economic information theory

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

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

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

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

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

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

Max Scheler Founder
philosophical anthropology
Max Scheler (1874-1928)
did a serious
philosophical evolution in
his views, was
neo-kantian
phenomenologist and at the end
his life he is still
tried to connect everything
their previous searches with
the main thing is the study
human problems.

Max Scheler
The 1920s were very turbulent times, and
the rise of philosophical anthropology
same as personalism and existentialism)
closely related to the spiritual and
economic situation in Europe. In particular,
Scheler could not help but worry about the socio-economic upheavals that took place in
European countries in the 10s: World War I
war, revolutionary unrest in Germany and
Russia, etc. In this crisis, Scheler saw
First of all, the crisis of human understanding.
Communism, according to Scheler, is the rejection of
person.

Max Scheler
Scheler believed that ignorance of the essence
of a person leads to a crisis in culture, to
renounce the person. A crisis
society is a crisis of man, a crisis
personality. The reason for this is wrong
approach to knowledge.
This is the absolutization, according to Scheler, of knowledge
control and underestimation of cultural knowledge.
Control knowledge is natural science knowledge,
cultural knowledge plays a much greater role, but their
underestimate. But knowledge matters
salvation, but they are completely neglected by people.

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

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

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

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

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

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

The development of philosophical
anthropology
Now philosophical anthropology
is one of the most influential
trends in Western philosophy.
There are many different
directions, of which there are two
main: biological and
functional. These are shared
directions of philosophical anthropology
according to the following criterion: knowledge
of a person or by his essence, or by his
manifestations.

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

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

Biological direction
philosophical anthropology
This animal is capable of creating completely
special creations. Therefore, man is different from
other animals, and this is his difference from them, he
feels like a disadvantage. From here
man's eternal dissatisfaction with his
creations, be it culture, science, etc.
Man is eternally dissatisfied, he is alienated from
these creations and literally fights with these
with their creations.

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

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

Philosophical anthropology Completed by: student of group 2201 Chechenova S. Kh.

Plan 1. 1. Philosophical anthropology. Representations about the person in philosophical thought. 2. 2. The problem of the essence of man. 3. 3. The origin of man.

Philosophical anthropology is a branch of philosophy devoted to the study of man Vitruvian man. Drawing made by Leonardo da Vinci in 1490-92.

Specificity of Philosophical Anthropology

Philosophical anthropology studies the nature and essence of man anthropogenesis the origin and essence of consciousness in man the mental world of man the hidden spiritual forces of man the problem of human existence the problem of life after death spiritual development human evolution perspectives the meaning of human life the problem of human freedom and responsibility problems of anthropological bioethics

Table "Principles of understanding of man" Historical epoch Guiding principle Basic position Ancient world Cosmocentrism m m Man dissolves in nature, is a part of it Middle Ages Theocentrism Man is the creation of God and completely depends on him Renaissance Anthropocentrism m m Man is a free creator of his life New time Rationalism The essence of man is determined by his mind

Philosophical anthropology of the XX XX century At the origins of the philosophical anthropology of the XX century, which revived a holistic approach to the essence of man, are three German thinkers who proposed their own ways of solving the problem and activities

Max Scheler (1874 -1928) German philosopher and sociologist, one of the founders of philosophical anthropology "The task of philosophical anthropology is to develop a unified systematic theory of man on the basis of particular scientific definitions." M. Scheler. The position of man in space.

Helmut Plesner (1892 -1985) German philosopher and sociologist, one of the founders of philosophical anthropology Man, unlike animals, is able to look at himself from the side In order to understand his inner world, a person himself must keep a distance in relation to himself, i.e. be outside yourself, outside the center of your experiences

Arnold Gehlen (1904 -1976) German philosopher and sociologist, one of the founders of philosophical anthropology Man is an "insufficient being". He is deprived of powerful animal instincts, physiologically poorly adapted to defense and attack. A person is forced to compensate for his weakness by inventing artificial mechanisms for survival: language, tools, social institutions. His destiny is eternal activity, overcoming oneself

The main theories of anthropogenesis The three main theories of anthropogenesis Theological concept (creationism) The concept of biological evolution The concept of cosmic evolution

Theological concept (creationism) Albrecht Durer (1471 -1528) Adam and Eve God creates man due to his omnipotence. God breathed a soul into a body created from "the dust of the earth".

The concept of biological evolution Charles Darwin (1809 -1882) - the founder of evolutionary doctrine Man descended from apes in the process of long development under the influence of the laws of heredity, variability and natural selection

The concept of human cosmic evolution Human originated from cosmic astral life forms that appeared on Earth under the influence of an evolutionary impulse from one of the planets of the solar system

Evolutionary theory Evolutionary theory is held by most scientists Evolutionary theory is supported by a number of archaeological and biological data

Factors of anthropogenesis Biological factors upright posture development of the hand large brain ability to articulate speech Forms of activity work collective activity thinking language and communication morality

PHILOSOPHICAL ANTHROPOLOGY

Slide 2: LECTURE PLAN:

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

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

Slide 4: What is a person?

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Religious Philosophical Social Cultural Anthropology

Slide 6: Philosophical anthropology

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

Slide 7: Philosophical anthropology

The beginning of FA is associated with the appearance of the sl. works: 1. Max Scheler "The position of man in space" (1928), 2. Helmut Plesner "Steps of the organic and man" (1928), 3. Arnold Gehlen "Man. His nature and position in the world” (1940), 4.A. Gehlen "Primitive Man and Late Culture" (1956).

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Slide 9: MAX SCHELER (1874-1928)

The Position of Man in the Cosmos (1928): "offers a grandiose vision of a gradual self-sustaining unification of man, Deity and the world."

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Slide 10: Philosophical anthropology

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

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Slide 11: Philosophical anthropology

Man, in the words of Scheler, "is a thing so vast" that all his definitions are unsuccessful. Man cannot be defined, he transcends any definition, any science. Nevertheless, the problem of man is the main problem of philosophy.

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Slide 12: NATURE AND ESSENCE OF HUMAN

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Slide 13: NATURE AND ESSENCE OF HUMAN

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

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Slide 14: NATURE AND ESSENCE OF HUMAN

Kant, proceeding from the understanding of natural necessity and moral freedom, distinguishes anthropology into "physiological" and "pragmatic". The first explores what “nature makes of a man”, the second – “what he, as a freely acting being, does or can and should make of himself”.

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Slide 15: NATURE AND ESSENCE OF MAN

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

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Slide 16: NATURE AND ESSENCE OF HUMAN

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

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Slide 17: NATURE AND ESSENCE OF HUMAN

A philosophical concept that denotes the essential characteristics of a person that distinguish him and are not reducible to all other forms of being, or his natural properties inherent in all people.

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Slide 18: NATURE AND ESSENCE OF HUMAN

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

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Slide 19: MAN

Most philosophical schools consider a person as a unique, rational unit - a particle of a holistic-systemic material world. This is a special sociobiological essence, a fundamental socio-natural integrity.

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slide 20: MAN

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

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Slide 21: WHAT IS MAN?

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

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slide 22: MAN

2. Man is a rational being, in this he differs from all others. Intelligence is understood as the ability of a person to realize not only the world, but also himself in it: his being in time and space; the ability to fix one's awareness of the world and oneself; the desire for introspection, self-criticism, self-esteem, goal-setting and planning of one's life.

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slide 23: MAN

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

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Slide 25: MAN

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

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slide 26: MAN

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

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slide 27: MAN

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

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slide 28: MAN

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

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Slide 29: MAN

The integrity of a person is revealed through his inconsistency. ON THE. Berdyaev wrote that man is a dual and contradictory being, “a creature highly polarized, god-like and animal-like. High and low, free and servile, capable of rising and falling, of great love and sacrifice, and of great cruelty and boundless selfishness.

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slide 30: MAN

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

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Slide 31: PERSONALITY

Individuals are not born, individuals are made. Personality is a product of the socio-cultural context. This is a set of human qualities acquired and developed in the social environment, a set of knowledge, skills, spiritual and moral values, ideals and goals.

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Slide 32: PERSONALITY

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

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Slide 33: PERSONALITY

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

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Slide 34: INDIVIDUAL

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