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ANTHROPOLOGICAL PHILOSOPHY 2 LECTURE FINAL

An introduction to different way to look at humans

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ANTHROPOLOGICAL PHILOSOPHY 2 LECTURE FINAL

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  1. LECTURE 2PHILOSOPHICAL APPROACHES TO ANTHROPOLOGY ©emiliano mettini 2025

  2. Anthropology is an attempt of understanding behaviour of HUMAN BEINGS as both creatures of social environments and creator of their own values, so that it becomes a specific discipline in philosophy

  3. ANTHROPOLOGICAL PHILOSOPHY IS A FIELD OF INTEREST EXPLORING QUESTIONS CONCERNING QUITE ALL FIELDS OF HUMAN LIFE E.G. METAPHYSICS, PHENOMENOLOGY, MEDICINE AND OTHER ©emiliano mettini 2025

  4. SPECIAL FIELDS OF ANTHROPOLOGY MAY BE MEANT PHENOMENOLOGY, EXPLORING METHODOLOGICAL REFLECTION ON HUMAN CONSCIOUSNESS AND EXISTENTIALISM INQUIRING HUMAN FREEDOM, ITS NATURE AND CONDITION

  5. IN ANTHROPOLOGY IT IS POSSIBLE TO NOTICE AN IRREDUCIBLE DUALISM “SOUL – BODY” (IDEALISM – REALISM) THAT WE CAN CONSIDER RELEVANT NOWADAYS AS WELLIF WE PAY ATTENTION TO HOLISTIC AND REDUCTIONISTIC APPROACHES IN MEDICINE

  6. THE DUALISM “SOUL – BODY” BECAME SHARPER IN CHRISTIAN TEACHING, WHILE THE BODY WAS MEANT TO BE THE SOURCE OF SIN AND PERDITION FOR WICKED SOULSAN INTEREST EXAMPLE OF SUCH A DUALISM WE CAN FIND IN ANTHROPOLOGY OF AUGUSTIN OF HIPPO

  7. FOLLOWING PLATO, HE TAUGHT THAT THE “REAL YOU” IS YOUR SOUL, AND THE SOUL INHABITS A BODYWHEN THE BODY DIES, IT BECOMES USELESS, AND THE REAL YOU, THE SOUL, GOES TO HEAVEN. AUGUSTINE WAS INFLUENCED BY THE COMMON TEACHINGS OF PLATO, WHO SEPARATED FORMS FROM OBJECTS AUGUSTINE OF HIPPO (354 – 430)

  8. SO FOLLOWING THIS SYSTEM THAT STARTED WITH PLATO, WENT THROUGH AUGUSTINE, AND INFLUENCES US TODAY, MANY THEOLOGIANS TEACH THAT THE BODY IS USELESS AND IS NOT THE “REAL YOU” MANY CHRISTIANS HAVE A SOUL-BODY DUALISM AUGUSTINE OF HIPPO (354 – 430)

  9. AN INTERESTING ATTEMPT TO OVERCOME STRICT APPROACH TO HUMAN NATURE IS CARTESIAN PHILOSOPHY, WHICH ON ONE HAND EMPHASIZED DUALISM “SOUL- BODY” R. DESCARTES (1596 – 1650)

  10. ON THE OTHER HAND, UNDESCORING PSYCHOPHISICAL UNITY OF MIND AND BODY THROUGHT THE PINEAL GLAND SO THAT IT WAS POSSIBLE TO EDUCATE THE PASSIONS OF THE SOUL R. DESCARTES (1596 – 1650)

  11. B. SPINOZA HOLD ANTHROPOLOGICAL POSITION AIMED AT PERFECTIBILITY OF HUMAN NATURE, BASED ON RATIONAL PRINCIPLESALL SCIENCES WHITHOUT EXCLUSION ARE CALLED TO REACH THIS GOAL B. SPINOZA (1632 – 1677)

  12. CREATE A SOCIETY IMPROVING HUMAN WELFARE, ETHIC SELF-IMPROVEMENT, WHICH HAS A CONSEQUENCE SOCIAL CHANGES ON HUMANISTIC PRINCIPLES B. SPINOZA (1632 – 1677)

  13. A GREAT LEAP FORWARD IN ANTROPOLOGY WAS MADE BY I. KANT, WHO DIRECTLY USED THE TERM “ANTHROPOLOGY” IN HIS WORK “ANTHROPOLOGY FROM A PRAGMATIC POINT OF VIEW” (1798) I. KANT (1724– 1804)

  14. I. KANT DEVELOPED A CONCEPTION OF PRAGMATIC ANTHROPOLOGY, BY WHICH THE HUMAN BEING IS SEEN AS A FREE AGENT THAT THROUGH SELF-IMPROVEMENT AND DEVELOPMENT OF SOCIETY CAN CREATE A MORE PERFECT WORLD I. KANT (1724– 1804)

  15. Hegel took as basis of his anthropology a substance he called “foundation of man”This substance is spirit (spiritual freedom), on which lays natural element of humanity G.W.F. HEGEL (1770– 1831)

  16. In its immediate natural definiteness it is still only a natural soulAs an individual it exists as a sentient soulIn its corporeality, having received in it an image, the soul exists as an actual soul G.W.F. HEGEL (1770– 1831)

  17. MATERIALISTIC ANTHROPOLOGY ©emiliano mettini 2025

  18. Marxist anthropology was an attempt to find a valid alternative to domination of Capitalism and Eurocentric perspective in many field of sciences. Influenced by Enlightenment, Epicurean thought giving a central role to individual, the predominance of contingency over teleology K. MARX (1818-1883)

  19. As L. H. Morgan MARX THOUGHT THAT HISTORY MOVES FROM PRIMITIVE TO MORE CIVILEZED STAGES OF DEVELOPOMENT, THE HIGHEST OF WHICH MUST BE COMMUNISM (through feudalism and capitalism, to communism)stages are judged in terms of the modes of production, which dominate each stage K. MARX (1818-1883)

  20. Anthropological philosophy of Feuerbach assumes that human beings intrinsically strive for happiness, love, suffer, need to communicate with others F.A. FEUERBACH (1804-1872)

  21. His freedom depends from surrounding environment, which prevents or supports pursuits of happiness F.A. FEUERBACH (1804-1872)

  22. IRRATIONALISM IN ANTHROPOLOGICAL PHILOSOPHY ©emiliano mettini 2025

  23. SCHOPENHAUERIAN IDEA OF WILL (ENCOMPASSING OTHER WORDS SUCH AS DESIRE, STRIVING, WANTING, EFFORT AND URGING) EXPRESS THAT ALL NATURE, INCLUDING MAN, IS EXPRESSION OF A VORACIOUS WILL (THING IN-ITSELF), CAUSING SUFFERING TO HUMANS NEEDING MORE AND MORE A. SCHOPENHAUER (1788-1860)

  24. SCHOPENHAUER CATEGORICALLY DENIES THE EXISTENCE OF THE "FREEDOM OF THE WILL" IN THE CONVENTIONAL SENSE, AND ONLY ADUMBRATES HOW THE WILL CAN BE AFFIRMED OR NEGATED, BUT IS NOT SUBJECT TO CHANGE A. SCHOPENHAUER (1788-1860)

  25. God is no longer necessary to account for either the existence of this universe or the emergence of our human species from prehistoric animals. In fact, this philosopher held that Darwinian evolution led to a collapse of all traditional values F. NIETZSCHE (1844-1900)

  26. because both objective meaning and spiritual purpose for humankind had vanished from interpretations of reality (and consequently, there can be no fixed or certain morality) F. NIETZSCHE (1844-1900)

  27. PHENOMELOGICAL APPROACH USED BY E. HUSSERL GAVE NEW STIMULA TO SCIENCE ON THE TURN OF THE CENTURY. USING SUCH TERMS AS “IDEALIZATION” AND INTENTIONALITY, BORROWED BY F. BRENTANO, GERMAN PHILOSOPHER PRESENTED CONTENT AND STRUCTURE OF CONSCIOUSNESS AS PURE ESSENCES E. HUSSERL (1859 – 1938)

  28. MAX SCHELER TRIED TO USE HUSSERL’S PHENOMENOLOGY TO ANTHROPOLOGY WHICH BECOME AN INDEPENDENT PHILOSOPHICAL DISCIPLINE M.F. SCHELER (1874 – 1928)

  29. SCHELER BROCKED UP WITH ARISTOTELIAN HYLOMORPHIC CONCEPTION, PROPOSING LIVED BODY, SOUL AND SPIRIT. LOVE AND HATE ARE INTENTIONAL FEELINGS, I.E. SPIRITUAL, INTENTIONAL ACTS M.F. SCHELER (1874 – 1928)

  30. E.CASSIRER WAS OUTSTANDING PHILOSOPHER IN ANTHROPOLOGY FROM 40s TILL 60s . HE DESCRIBED MAN AS SYMBOLIC ANIMAL, THIS WAY EXCLUDING HIS METAPHYSICAL OR PHYSICAL NATURE, AND PUTTING ON THE FIRST PLACE WORK E. CASSIRER (1874 – 1945)

  31. LANGUAGE, MYTH, RELIGION, ART SCIENCE AND HISTORY ARE BASIC ELEMENT OF HUMANITY AND THEY MUST BE STUDIED THROUGH THEIR SYMBOLIC FORMS E. CASSIRER (1874 – 1945)

  32. MAIN THOUGHT OF HEIDEGGER’S PHILOSOPHY IS THE CREATION OF A NEW ONTOLOGY NOT BASED ON TRADITIONAL CLASSIFICATION OF BEING FOR HEIDEGGER, “BEING” IS HOW BEINGS (PERSONS, PLACES, THINGS) DISCLOSE THEMSELVES, I.E., MAKE THEMSELVES PRESENT, TO A KNOWER M. HEIDDEGER (1889 – 1976)

  33. THE MEANING OF BEING, BY CONTRAST, IS HOW BEING DISCLOSES ITSELF TO A KNOWER BEING IS THE DISCLOSURE OF BEINGS. THE MEANING OF BEING IS THE DISCLOSURE OF BEING M. HEIDDEGER (1889 – 1976)

  34. SARTRE’S ANTHROPOLOGY IS AN ATTEMPT TO FIND A HUMAN DIMENSION IN NEW SOCIETY AFTER WWII. FOR FRENCH PHILOSOPHER LIBERTY IS FUNDAMENTAL ELEMENT OF HUMAN THAT IT IS NEEDED TO REACH HERE AND NOW, WITHOUT ANY SPECIFIC ONTOLOGY, OR BETTER, PHENOMENOLOGICAL ONTOLOGY J.P. SARTRE (1905 – 1980)

  35. EXISTENCE PREECEDES ESSENCE THE SUBJECTIVE EXISTENCE OF REALITY PRECEDES AND DEFINES ITS NATURE WHO YOU ARE (YOUR ESSENCE) IS DEFINED BY WHAT YOU DO (YOUR EXISTENCE) J.P. SARTRE (1905 – 1980)

  36. POWER AND MAN ©emiliano mettini 2025

  37. M. FOUCAULT’S ANTHROPOLOGICAL VIEWS FOCUSED ON DEATH OF MEN BY THIS HE DID NOT MEAN THE EXTINCTION OF HUMAN KIND OF SUCH, BUT THAT FACT THAT AS KNOWLEDGE WILL CHANGE TIE, IT SHALL LOOK AT MEN OTHERWISE Μ. FOUCAULT (1926 – 1984)

  38. CONSEQUENTLY, SHALL DISAPPEAR OUTDATED CONCEPTION SUCH AS PROTAGORIAN MAN AS MEASURE OF EVERYTHING, MAN AS IMAGE AND LIKENESS OF GOD, AND, ACTUALLY, MAN AS PART OF NATURE ENDOWED WITH REASON Μ. FOUCAULT (1926 – 1984)

  39. INFLUENCED BY M. FOUCAULT, ITALIAN PHILOSOPHER G. AGAMBEN PROPOSE DICHOTOMY “LIFE” – “BARE LIFE”, AS A WAY TO CONTRAPOSE ZOE AND BIOS, THAT IS USED BY THE POWER SOVEREIGNTY WHICH DETERMINES WHAT OR WHO IS TO BE INCORPORATED INTO THE POLITICAL BODY BY MEANS OF AN EXCLUSION OF WHAT IS SOURCE OF BODY’S COMPOSITION G. AGAMBEN (1939)

  40. LAW ACTIVELY USED THIS TECHNIQUE TO SEPARATE BEINGS (CITIZENS) FROM “BARE LIFE” (BODIES), WHICH, ACTUALLY, IS A WAY TO GAIN POWER OVER CITIZENS AS SUBJECT OF POLITICAL CONTROL G. AGAMBEN (1939)

  41. IN BOURDIEU’S ANTHROPOLOGY A MAIN ROLE PLAYED THE CONCEPT OF CULTURAL FIELD THAT HE BORROWED FROM “TRADITIONAL” ANTHROPOLOGY P. BOURDIEU (1930 – 2002)

  42. USING THIS TERM, BOURDIEU REFERS TO DISCOURSES PRODUCING AND TRANSFORMING ATTITTUDES AND PRACTICE AS “CULTURAL FIELDS” OPERATING THROUGH CULTURAL CAPITAL, ILLUSION, UNIVERSALISATION, SYMBOLIC VIOLENCE AND MISRECOGNITION P. BOURDIEU (1930 – 2002)

  43. HUMAN…TOO HUMAN ©emiliano mettini 2025

  44. TRANSHUMANISM IS A PHILOSOPHICAL AND INTELLECTUAL MOVEMENT WHICH ADVOCATES THE ENHANCEMENT OF THE HUMAN CONDITION BY DEVELOPING AND MAKING WIDELY AVAILABLE SOPHISTICATED TECHNOLOGIES THAT CAN GREATLY ENHANCE LONGEVITY AND COGNITION J. HUXLEY (1887 – 1975)

  45. CORE OF TRANSHUMANISM IS THE STUDY OF POTENTIAL BENEFITS AND DANGERS OF TECHNOLOGIES THAT MIGHT OVERCOME BASIC HUMAN LIMITATION, INCLUDING ETHICS OF USING SUCH TECHNOLGIES J. HUXLEY (1887 – 1975)

  46. SOME TRANSHUMANISTS BELIEVE THAT HUMAN BEINGS MAY EVENTUALLY BE ABLE TO TRANSFORM THEMSELVES INTO BEINGS WITH ABILITIES SO GREATLY EXPANDED FROM THE CURRENT CONDITION AS TO MERIT THE LABEL OF POSTHUMAN BEINGS J. HUXLEY (1887 – 1975)

  47. R. BRAIDOTTI FOCUSES HER STUDIES ON ALTERNATIVE ETHICAL VIEWS, FORMS OF EMANCIPATION, SUPPORTING DIVERSITY AGAINST THE POSTMODERNIST RISK OF CULTURAL RELATIVISM WHILE ALSO STANDING AGAINST THE TENETS OF LIBERAL INDIVIDUALISM R. Baidrotti (1954)

  48. IN THE POSTHUMAN (POLITY PRESS, 2013), BRAIDOTTI ANALYSES THE EXTENT TO WICH A POST-HUMANIST MOVE DISPLACES THE TRADITIONAL HUMANISTIC UNITY OF THE SUBJECT, ARGUING THAT POST-HUMAN MAY HELP TO MAKE SENSE FOR A FLEXIBLE AND MULTIPLE IDENTITIES R. Braidrotti(1954)

  49. I. ILLICH WAS INTERESTED IN QUESTIONS CONCERNING HEALTH AND MEDICALIZATION OF LIFE. IT MEANS THAT IATROGENIC PHENOMENA ARE PROVOQUED AND, TO A CERTAIN EXTENT, SUPPORTED BY SOCIETY CONSIDERING THAT DOCTORS LOSE THEIR FUNCTIONS OF HEALERS AND BECOME “EXECUTORS OF POWER” I. ILLICH (1926 – 2002)

  50. THIS INVOLVES A TOTAL CONTROL OVER HUMAN BEINGS, THE TRANSFORMATION OF PLACEBO IN NOCEBO AN IMPORTANT ASPECT OF I. ILLICH’S ANTHROPOLOGY IS THE FOCUS ON THE MANAGEMENT OF PAIN, SUBSTITUDED BY A NEW “KIND OF HORROR FOR SUFFERING: THE EXPERIENCE OF ARTIFICIAL PAINLESSNESS” I. ILLICH (1926 – 2002)

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