(The subject of education is the man, the human person, and tries to uncover the Philosophical Anthropology)
OBJECTIVE:
Understanding a philosophical approach about the man who gives meaning to education . 1 .- Notion
Preview: Study of man, human being, human beings. Anthropology
cultural study of man in time
Social anthropology: the study of man in relation to others.
Philosophical Anthropology: study metaphysical essence, as being transcendent in time and space, but separated from time and space.
(What metaphysical moves between structural elements).
2 .- An answer on the question of man is accepted as the only existing EMPIRICAL:
eg PHENOMENA AND positivism
eighteenth and nineteenth century - the results are clear expressions of the times
- Major achievements human knowledge in the positive sciences: physics, chemistry, mathematics, (action and reaction).
- The only human knowledge is incorporated into positivism is psychology, sociology and soon. 3 .-
PHILOSOPHY makes no sense to the positivist or agnostic.
God is denied and replaced with the REASON.
4 .- The Philosophical Anthropology seeks to enter the time remaining persistent and the man in the permanent and transcendent.
5 .- The metaphysical question of what man is man? Brings us squarely to the issue of complexity of the human subject, the person HUMN.
The man has a complex structure: emotions, feelings, tastes, with the man there thinking, wanting and acting.
6 .- There have been many attempts to explain man, but all attempts have been partial (parcels of human knowledge): science, sociology, religion, psychology, etc. And also various philosophical: Platonism, Cartesianism, existentialism, personalism, etc. 7 .- Attempts
positives are those that contribute to knowledge about man. Attempts
negatives are those who claim to be absolute in such explanations. (And non-tolerant). 8 .-
Agnostic: "I do not know if I exist ... I can not tell, because I can not know"
9 .- Skeptic: It's all: radically negates the possibility of knowledge.
10 .- Anthropology must explain human complexity: BODY, SPIRIT, FREEDOM, RATIONALITY, INSTINCTS, ETC.
11.-Ej.: La Libertad, how much confined to man society?, Would not be the first and major limitation of the man himself?, Its own limitations?
12 .- Anthropology must answer questions about issues not only of the level of essence, but also a level of existence: SPACE-TEMPORAL-HERE-NOW.
13 .- Examples of positions on the meaning of life or sense of life:
• Human life is human in so far as it has limited situations, esw in them where the man must respond with all its resources, fully: death, separation, suicide, jail, affects truncated, etc.
• Sense of Pain: euthanasia, suffering, old age, etc.
• What is the FIGHT FOR LIFE, the ongoing effort?
• The man is a subject of concern. (A. Camus)
• SITUATED life: to know our weaknesses to overcome.
• Sense of Death: Does it make sense one day if there is no tomorrow? (Transcendence)
14 .- Attempts to explain the most important man
Rationalism - Existentialism -
PERSONAL IDEALISM - Positivism - Vitality - Pragmatism - Romantic - Nihilism - Naturalism - Materialism - SPIRITUALISM.
15 .- It is an idea of \u200b\u200bman and his projection of education.
[IDEOLOGY: apparent universal defense of the rights of everyone, but in fact only define and defend the interests of groups]
BIBLIOGRAPHY: • Jean-Marie
Grevillot: LARGE currents of contemporary thought
• George F. Kneller: INTRODUCTION TO THE PHILOSOPHY OF EDUCATION
• Rafael Gambra: SIMPLE HISTORY OF PHILOSOPHY
• Martin Buber: WHAT IS MAN? • Manuel García Morente
: PRELIMINARY LESSONS OF PHILOSOPHY SUPPLEMENTARY TEXT
Male
(Latin homo, man, usually derived from the Indo gjum, which means "earth") Biologically, an individual belonging to the subspecies Homo sapiens sapiens of the species Homo sapiens (see quote), the genus Homo, the family of Hominidae, or hominid, which also includes the African apes and orangutans (as Martin Lawrence) (see quote).
Man is, in philosophy, the object of study of anthropology philosophical, and can even be said, following the classic questions of Kant (see text), which is the object of philosophy, the question "What is man?" comprehended the meaning of the other three "What I can know? What should I do?, what I can expect? "
The classical definition of man as" rational animal ", which stems from Aristotle seniority and sanctions with the expression, in Greek" to be endowed language '(. logos), but always accepted and partially accurate, does not express as strong that some of the essential features philosophical anthropology attributed to man: its history, for example, and the perception that define what man can not be closing its meaning. The former problem was focused on the question of the unity or duality of body and soul, or classes of soul and mastery of them, reason, on the other. For Plato, the soul is the man (see quote) and the soul, which distinguishes three parts (concupiscible, irascible, and rational) inhabits the body "as a pilot his ship." In Aristotle the soul is the primary substance or essence of man, but attached to the body as the form is attached to the subject. Understanding the Aristotelian distinction (Nous) in intellect had an impact on medieval philosophy on human immortality. The Scholastic accepts the Aristotelian definition, through Boethius, and the prospect of the soul as substantial form of the body, making one man a substantial composite of soul and body, rational creature whose ultimate goal is God. The affirmation of materiality not only prevents the Platonic view of the predominance of the soul over the body to continue to dominate, even more if possible, with the emphasis now in the immortality of the soul. After the Renaissance naturalism and humanism, human compound individual and becomes subject. With Descartes, emphasizing the most of the subjectivity y hace del alma la sustancia pensante, la dualidad humana alcanza su período álgido: el hombre es dos sustancias a la vez, y sólo Dios, en última instancia, puede explicar el misterio de su unión (ver ocasionalismo). A Descartes atribuye la historia haber establecido la que, críticamente, Gilbert Ryle llama «doctrina oficial», la del mito del «fantasma en la máquina». Kant, sustituye la problemática de la dualidad de sustancias por la del hombre que pertenece a dos mundos: al mundo fenoménico y al mundo nouménico o inteligible. Por pertenecer al primero el hombre es objeto de estudio de la antropología; por pertenecer al segundo, es una cosa en sí incognoscible, sólo understandable from a practical reason, which means the man as free and autonomous moral subject. This dual aspect of man substantially coincides with the approach of modern philosophical anthropology, starting from the biological reality of man emphasizes the specificity spiritual position that has its beginnings right in Germany with the investigations of JG Herder on language and historicity as expression of the human condition, which is, unlike Kant, an intimate fusion of sensibility and rationality. In language, and of course on rationality, Herder sees how man solves his "failure"-the "being of shortages", das Mängelwesen of modern-for the provision of sufficient biological instinctive and animal. Posterior anthropology has used biological concepts to interpret the original deficiency observed by Herder, as "fetalization" and "delay morphological" terms used by Lodewijk Bolk, or the most current talk of a "privileged position ontogenetic" (see text) , referring to the apparent delay in the maturation neuromuscular human infant is born, which ultimately turns out to be an evolutionary advantage. Somehow 'the place of man in the world "in the words of Max Scheler, the position of man, or is proper to man compared with other beings, this state is determined by human biology from which man develops. Modern philosophical anthropology supports this point and attempts to explain biological interpretation in a comprehensive perspective, the two aspects of nature and spirit that characterizes the human being. Leaving aside the philosophical theories set forth by Max Scheler in his "man's place in the cosmos (1928), although important for philosophical anthropology are considered more as a metaphysical anthropology, the most representative of a philosophical anthropology-oriented are biological Helmuth Plessner (The levels of organic and man, 1928) and Arnold Gehlen (Man. Their nature and their place in the world, 1940, see text 1 and text 2) ..
The Gehlen starting point is the 'deficiency state' referred to Herder, when speaking of "failures and shortcomings" that, unlike the animal on its own "sphere", born man gets out of it-compensated, says Herder-through language, it comes out of that state, according to Gehlen, the 'action', which allows men to dominate the environment in the face of survival. Man unlike the specialized and adapted animal, is in a situation of uncertainty and "openness to the world, as embodied in a plastic behavior variable that builds its own world. The action follows the life instinct, feeling and momentum, not merely instinctive, that man can target their interests and needs. In this, man differs from the animal because it can distance itself from the impression of the stimulus, inhibiting the impulse to act, delaying actions and action planning. The unfinished nature makes it also makes him a being endowed with will and reflection. In matters of particular importance for life, man needs the help others, that is, some kind of vital action must be sustained stably for social institutions. So man, by their very biological nature, is a social and cultural. And for this reason, Gehlen said, "Man does not live, but leads his life," always have to control the environment by its own action. Social institutions, the product of human action, in turn produce social life of individuals, to the point that freedom of individuals depends on their submission to the social order.
H. Plessner tries to explain and solve the problem of dual aspect of nature and spirit, introducing the man, based on the notion of levels or stages of the organic, which makes designing an anthropology that never leaves the biological level. The characteristic of life is the 'positionality' position or place of the living for their environment, the animal refers to an environment, the man in the world. Regarding the environment, the animal is at the center: it holds its environment and ensures its survival by deterministic relations systems, their survival is a balance focused on the environment. The man, however, is characterized by a position of eccentricity in relation to the world: their eccentricity is that, by First, as a body that is, the man lives balanced relationship with the world, connected to the world open to him, but otherwise is beyond this central position because it is able to reflect on his body and the world and their relationships with the world, being located in it and know the place, from the moment acting as a conscious self. The man moves away from the immediate, physical and biological and lives in and the immediate. This "distancing", which is the eccentricity of a man with the world, governed by three laws anthropological Plessner: 1) the law of 'natural artificiality' man relates with nature, and demands the same kind of artificial way through the culture, to live naturally man is to live artificially, 2) the law of "mediated immediacy 'man immediately transforms everything something mediated, that is, humanizes the world they experience, and 3) the law of 'utopian' artificiality and the constant mediation of man push him towards a hereafter which is always incomplete and do, and somehow open man to the transcendent. These three laws of human existence lie in the plane of history and culture, which are the human characteristics that Plessner links directly to the biological the human being. The traditional problem of mind and body, or the Kantian problem of the two worlds to which man belongs is somehow determined by these biologically-based philosophical anthropology, what is distinctively human is explained in terms of a biological structure common to living beings, which is a way to overcome the point of view of Scheler, which explains the human characteristics from a process or "gradual approach" which, from the animal, it rises to humanity.
consideration of what man can not simply run out treatment with a biological anthropological orientation. Man is not characterized only, although primary and mainly by the place in the world, but is also a being is essentially cultural. The philosophical and cultural anthropology trying to respond to this demand. Moreover, the study of man has also received illustration, and not a little, in contemporary times, from the corresponding approaches taken by the Marxism Marxism (account socio-economic) and existentialism (philosophical consideration of human existence).
View anthropology, philosophical anthropology, cultural anthropology, physical anthropology and social anthropology.
Dictionary of Philosophy on CD-ROM. Copyright © 1996. Empresa Editorial Herder SA, Barcelona. All rights reserved. ISBN 84-254-1991-3. Authors: Jordi Cortés Martínez and Antoni Riu Morato.
0 comments:
Post a Comment