Philosophical anthropology

[4] Christian thought developed the concept of creatio ex nihilo according to which all what exists is a contingent creature of God, including matter.

Augustine has been cited by Husserl and Heidegger as one of the early writers to inquire on time-consciousness and the role of seeing in the feeling of "Being-in-the-world".

[24][25] During the 19th century, an important contribution came from post-Kantian German idealists like Fichte, Schelling and Hegel,[22] as well from Søren Kierkegaard.

[27] It is the attempt to unify disparate ways of understanding behaviour of humans as both creatures of their social environments and creators of their own values.

[28] Helmuth Plessner and Arnold Gehlen have been influenced by Scheler, and they are the three major representatives of philosophical anthropology as a movement.

[31][a][need quotation to verify] In the 20th century, other important contributors and influences to philosophical anthropology were Joseph Maréchal (1878–1944), Paul Häberlin (1878–1960), Martin Buber (1878–1965),[23] E.R.

Dodds (1893–1979), Hans-Georg Gadamer (1900–2002), Eric Voegelin (1901–85), Hans Jonas (1903–93), Josef Pieper (1904–97), Hans-Eduard Hengstenberg (1904–1998), Jean-Paul Sartre (1905–80), Maurice Merleau-Ponty (1908–61), Paul Ricoeur (1913–2005), Emerich Coreth (1919–2006), Hans Blumenberg (1920-1996), René Girard (1923–2015), Leonardo Polo (1926–2013), Alasdair MacIntyre (1929–), Pierre Bourdieu (1930–2002), Jacques Derrida (1930–2004) and P. M. S. Hacker (1939- ).

A large focus of philosophical anthropology is also interpersonal relationships, as an attempt to unify disparate ways of understanding the behaviour of humans as both creatures of their social environments and creators of their own values.

In his most well known book, Minima Ethnographica which focuses on intersubjectivity and interpersonal relationships, he draws upon his ethnographic fieldwork in order to explore existential theory.

In his latest book, Existential Anthropology, he explores the notion of control, stating that humans anthropomorphize inanimate objects around them in order to enter into an interpersonal relationship with them.

Good examples are prayer to gods to alleviate drought or to help a sick person or cursing at a computer that has ceased to function.

A foremost Wittgensteinian, P. M. S. Hacker has recently completed a tetralogy in philosophical anthropology: "The first was Human Nature: The Categorical Framework (2007), which provided the stage set.

This tetralogy constitutes a Summa Anthropologica in as much as it presents a systematic categorical overview of our thought and talk of human nature, ranging from substance, power, and causation to good and evil and the meaning of life.

It is surely unreasonable that each generation should have to amass afresh these grammatical norms of conceptual exclusion, implication, compatibility, and contextual presupposition, as well as tense and person anomalies and asymmetries.

So via the tetralogy I have attempted to provide a compendium of usage of the pertinent categories in philosophical anthropology to assist others in their travels through these landscapes."

Feuerbach was thus the father of the comprehensive system of anthropological philosophy.In modern thought, according to Buber, Feuerbach was the most important contributor to philosophical anthropology, next to Kant, because he posited Man as the exclusive object of philosophy...Ende der 1920er Jahre prominent geworden, weil damals aus verschiedenen Denkrich- tungen und Motiven die Frage nach dem Menschen in die Mitte der philosophischen Problematik rückte.