Philosophical Anthropology
Since the 1990s there has been a renaissance of "philosophical anthropology." If you look at the philosophical anthropology, it might be necessary to go back to the 1920s: to the elaborated cognitive resources in German philosophy. There has to be differentiate two philosophical events: The emergence of the "Philosophical Anthropology" in the strict sense of the specific approach of philosophers like Max Scheler, Helmuth Plessner and Arnold Gehlen; of thinkers in their environment (Karl Lwith, Erich Rothacker, and Adolf Portmann); and of further biological (Hans Driesch, Jakob von Uexkll, and Paul Alsberg) and philosophical authors (Friedrich Nietzsche, Wilhem Dilthey, and Henri Bergson). At the same time there has been established the "philosophical anthropology" as a special discipline in philosophy, in which various sciences and approaches are involved. The website [Philosophical Anthropology] follows this differentiation: the potential duplication of German philosophy in the 1920s concerning the question of man. Our particularly interest is the very special approach "Philosophical Anthropology": the work of Max Scheler, Helmuth Plessner and Arnold Gehlen.
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The group is full of differences and rivalries, so that the allocation is sometimes controversial, and it always makes a difference whether one thinks Philosophical Anthropology from the point of Scheler, Plessner or Gehlen. There are plausible reasons to handle the philosophical differences between the authors as secondly. Under the title "Philosophical Anthropology" (with big P) there are seen the similarities between these thinkers (perhaps even a theory program). To recognize their specific approach concerning the question of man and all other questions of philosophy, thinkers and researchers could have been identified about their jointly difference against other approaches in philosophy - the neokantian thought, phenomenology and hermeneutic philosophy, linguistic analysis approach, philosophy of existence, or naturalistic theories. These thinkers are challenged of modernity: both in form of empirical science (especially Biology, but also Ethnology), as well as modernity in its social and political crisis phenomena's. They have unique categories and theorems in the intermingling of
Literature in English:
Thought, 113-130 Karl-Siegbert Rehberg: Philosophical Anthropology from the End of World War I to the 1940s and in a Current Perspective, 131-152 Joachim Fischer: Exploring the Core Identity of Philosophical Anthropology through the Works of Max Scheler, Helmuth Plessner, and Arnold Gehlen, 153-170 Gunter Gebauer/Christoph Wulf: Afte the 'Death of Man': From Philosophical Anthropology to Historical Anthropology, 171-186 Axel Honneth: Problems of Ethical Pluralism: Arnold Gehlens's Anthropological Ethics, 187-194 Hans-Peter Krger: The Public Nature of Human Beings. Parallels between Classical Pragmatisms and Helmuth Plessner's Philosophical Anthropology, 195204 Franz Josef Wetz: Culture - A Testament to Indigence, 205-227
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