Pub Date : 2021-12-28DOI: 10.15802/ampr.v0i20.249601
V. Popov, Е. V. Popova
Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional (passionate) and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness.
{"title":"Analytical Anthropology of Peter Hacker","authors":"V. Popov, Е. V. Popova","doi":"10.15802/ampr.v0i20.249601","DOIUrl":"https://doi.org/10.15802/ampr.v0i20.249601","url":null,"abstract":"Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical \"logotherapy\". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional (passionate) and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"91 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82143033","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-28DOI: 10.15802/ampr.v0i20.249594
M. B. Shvetsova
Purpose. The article is aimed to outline Locke’s position on the basic principles of proper human behavior. Its implementation involves: a) review of the research literature concerning the place of anthropological motive in philosophizing and b) research of his interpretation of human nature and the role of the rational component. Theoretical basis. The author’s approach is based on the conceptual provisions of phenomenology and existentialism. Originality. The work considers the teaching of Locke as the author of the original concept of human nature, which is closely related to the understanding of ethical issues. It is proved that its meaningful development involves the identification of the main components of human nature in the process of determining the basic principles of personality behavior. The original conception of the thinker on the irrational component of human nature and the ways of its rationalization is analyzed. Conclusions. It is substantiated that Locke’s philosophical heritage is not reduced to depersonalized empiricism as epistemology, and his teaching about human is not limited to the abstract study of their rational component. The thinker connects the request of his own epoch with the new vision of human and the basic principles of their behavior on the basis of rationality. Locke is looking for the ways to master the irrational component of human nature and is convinced that in the era of the scientific revolution, the basis of human behavior should be rationality. Locke considers human freedom to be one of the key moments of human nature.
{"title":"John Locke’s Philosophy as a Teaching about Human and their Behavior","authors":"M. B. Shvetsova","doi":"10.15802/ampr.v0i20.249594","DOIUrl":"https://doi.org/10.15802/ampr.v0i20.249594","url":null,"abstract":"Purpose. The article is aimed to outline Locke’s position on the basic principles of proper human behavior. Its implementation involves: a) review of the research literature concerning the place of anthropological motive in philosophizing and b) research of his interpretation of human nature and the role of the rational component. Theoretical basis. The author’s approach is based on the conceptual provisions of phenomenology and existentialism. Originality. The work considers the teaching of Locke as the author of the original concept of human nature, which is closely related to the understanding of ethical issues. It is proved that its meaningful development involves the identification of the main components of human nature in the process of determining the basic principles of personality behavior. The original conception of the thinker on the irrational component of human nature and the ways of its rationalization is analyzed. Conclusions. It is substantiated that Locke’s philosophical heritage is not reduced to depersonalized empiricism as epistemology, and his teaching about human is not limited to the abstract study of their rational component. The thinker connects the request of his own epoch with the new vision of human and the basic principles of their behavior on the basis of rationality. Locke is looking for the ways to master the irrational component of human nature and is convinced that in the era of the scientific revolution, the basis of human behavior should be rationality. Locke considers human freedom to be one of the key moments of human nature.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"4 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86074283","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-28DOI: 10.15802/ampr.v0i20.249565
I. V. Karpenko, A. Guzhva
Purpose. The article highlights the demand for critical thinking in everyday life at the present stage of development of globalized culture and emphasizes the role of philosophy as a source of rationality. Philosophizing, which is determined by the psychosociocultural matrix, sets the toposes, vocabulary and rhythms of meaning making, their preservation and transformation. The purpose of the article is to concretize the practices of socio-cultural communication, primarily through the social institute of education, where individuals interact with the psychosociocultural matrix of philosophizing, which mediate the general and individual level in philosophical culture. Theoretical basis of the study are cultural anthropology and phenomenological methods. Originality of the study: based on the philosophy of intersubjectivity, we actualized the rational grounds for formation of adequate judgments in modern culture at the level of everyday life. This justifies the inevitability of the spread of various forms and types of philosophical education, philosophical thinking, ideas and values developed in philosophical communities beyond the narrow circle of professional philosophers. This implies the systemic involvement of philosophers as professionals of meaning-making in solving problems in various non-academic fields – politics, economics, law, etc. The formation of skills of philosophical critical thinking in the process of preparing young people for active civil life is no less important aspect of this. Conclusions lead to an understanding of the existential importance of philosophy and philosophizing and the need for organized forms of knowledge transfer such as the Faculty of Philosophy of the Classical University. There is a mutual interest and interaction of the general culture of society and philosophy as a special kind of culture. Because philosophy actively configures other forms of culture, contributes to the creation of sociocultural identities precisely because of its ability to conceptually reproduce the core of the psychosociocultural matrix that underlies the existence of all these different forms within one society. The sociocultural macro level of philosophical spiritual practices is formed by the psychosociocultural matrix of the philosophical tradition, which retains its longevity from the emergence of philosophy and goes through its history, demonstrating the features of the national reception of philosophy as a national-specific embodiment of sociocultural macro level of the psychosociocultural matrix.
{"title":"Human Being in the Dimension of the Psychosociocultural Matrix of Philosophizing","authors":"I. V. Karpenko, A. Guzhva","doi":"10.15802/ampr.v0i20.249565","DOIUrl":"https://doi.org/10.15802/ampr.v0i20.249565","url":null,"abstract":"Purpose. The article highlights the demand for critical thinking in everyday life at the present stage of development of globalized culture and emphasizes the role of philosophy as a source of rationality. Philosophizing, which is determined by the psychosociocultural matrix, sets the toposes, vocabulary and rhythms of meaning making, their preservation and transformation. The purpose of the article is to concretize the practices of socio-cultural communication, primarily through the social institute of education, where individuals interact with the psychosociocultural matrix of philosophizing, which mediate the general and individual level in philosophical culture. Theoretical basis of the study are cultural anthropology and phenomenological methods. Originality of the study: based on the philosophy of intersubjectivity, we actualized the rational grounds for formation of adequate judgments in modern culture at the level of everyday life. This justifies the inevitability of the spread of various forms and types of philosophical education, philosophical thinking, ideas and values developed in philosophical communities beyond the narrow circle of professional philosophers. This implies the systemic involvement of philosophers as professionals of meaning-making in solving problems in various non-academic fields – politics, economics, law, etc. The formation of skills of philosophical critical thinking in the process of preparing young people for active civil life is no less important aspect of this. Conclusions lead to an understanding of the existential importance of philosophy and philosophizing and the need for organized forms of knowledge transfer such as the Faculty of Philosophy of the Classical University. There is a mutual interest and interaction of the general culture of society and philosophy as a special kind of culture. Because philosophy actively configures other forms of culture, contributes to the creation of sociocultural identities precisely because of its ability to conceptually reproduce the core of the psychosociocultural matrix that underlies the existence of all these different forms within one society. The sociocultural macro level of philosophical spiritual practices is formed by the psychosociocultural matrix of the philosophical tradition, which retains its longevity from the emergence of philosophy and goes through its history, demonstrating the features of the national reception of philosophy as a national-specific embodiment of sociocultural macro level of the psychosociocultural matrix.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"14 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80989134","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-28DOI: 10.15802/ampr.v0i20.249538
О. V. Shaf, N. P. Oliynyk
Purpose. Aging is intricate process of self-transformation in view of involution of body, loss of sexual attractiveness, but at the same time, old age is a time for reconsideration of self-existence in time and in the world within coherence of life sense targets and their (successful) realization. Unique individual experience of growing old implemented in Ukrainian literature (and lyrics) can complete the data received by gerontology. Moreover gender approach in literary gerontology highlights masculine / feminine phenotypical features of internal reverberating of aging. Theoretical basis. To inquire into existential and psychological problems of aging exemplified in the twentieth-century Ukrainian Lyrics it is seems to be the most effective to employ philosophical (A. Anhelova, V. Demidov, T. Dziuba, K. Pigrov, S. Lishaev, O. Khrystenko and others) and psychological (O. Berezina, S. Hamilton, V. Savchyn, Y. Sapogova and others) approaches in gerontology, as well as feministic studies on elder female body discrimination, in particular in literature (K. Woodward, J. King). Originality. This research paves the way to the development of gender and literary dimensions in Ukrainian gerontology and anthropology in general. Some of the existential and psychological problems of aging (as anxiety of body involution and decline of strength, as well as finding the compensatory pleasure in wisdom and spiritual treasures) are revealed on the material of 20th-century Ukrainian poetry (N. Livytska-Kholodna, B. Lepkyi, M. Zerov, Yurii Klen, Y. Malaniuk, Y. Tarnawsky, I. Zhylenko, S. Yovenko and others). The individual lyric experience of aging in different gender moods is anchored mostly in psychic, mental, sense-life strategies. Conclusions. Among the feminine strategies of aging self-reception there are observation of own elder body with anxiety and fear, its "invisibility", deepened feelings of loneliness, self-estrangement, but also finding the sense of life and soul harmony in own family, offspring. Masculine self-reception of aging deals with ideal spiritual model of Wise old man – more abstract than personal; masculine anxiety is caused by physical bodily declining, not attractiveness, but strength and power loosing.
目的。衰老是一个复杂的自我转化过程，从身体的退化，性吸引力的丧失来看，但同时，老年是在生命意义目标的一致性及其(成功)实现中重新思考自我在时间和世界中的存在。在乌克兰文学(和歌词)中实现的独特的个人变老经验可以完成老年学收到的数据。此外，文学老年学中的性别方法突出了衰老内部回响的男性/女性表型特征。理论基础。要探究以二十世纪乌克兰歌词为例的老龄化存在主义和心理问题，似乎最有效的方法是在老年学中采用哲学(A. Anhelova, V. Demidov, T. Dziuba, K. Pigrov, S. Lishaev, O. Khrystenko等人)和心理学(O. Berezina, S. Hamilton, V. Savchyn, Y. Sapogova等人)的方法，以及对老年女性身体歧视的女权主义研究，特别是在文学中(K. Woodward, J. King)。创意。这项研究为乌克兰老年学和人类学中性别和文学维度的发展铺平了道路。在20世纪乌克兰诗歌(N. Livytska-Kholodna, B. Lepkyi, M. Zerov, Yurii Klen, Y. Malaniuk, Y. Tarnawsky, I. zhlenko, S. Yovenko等人)的材料中揭示了衰老的一些存在和心理问题(如对身体老化和力量衰退的焦虑，以及在智慧和精神宝藏中寻找补偿快感)。不同性别情绪下的个体衰老抒情体验主要以心理、心理、感官生活策略为基础。结论。女性的衰老自我接受策略有:带着焦虑和恐惧观察自己的老年身体，它的“隐形”，加深孤独感，自我疏离，但也在自己的家庭、后代中寻找生命和灵魂的和谐感。男性对衰老的自我接受，涉及智慧老人的理想精神模式——抽象多于个人;男性焦虑是由身体素质下降引起的，不是吸引力下降，而是力量和权力的丧失。
{"title":"Existential and Psychological Problems of Aging: The Perspective of Ukrainian Lyrics’ Art Representation","authors":"О. V. Shaf, N. P. Oliynyk","doi":"10.15802/ampr.v0i20.249538","DOIUrl":"https://doi.org/10.15802/ampr.v0i20.249538","url":null,"abstract":"Purpose. Aging is intricate process of self-transformation in view of involution of body, loss of sexual attractiveness, but at the same time, old age is a time for reconsideration of self-existence in time and in the world within coherence of life sense targets and their (successful) realization. Unique individual experience of growing old implemented in Ukrainian literature (and lyrics) can complete the data received by gerontology. Moreover gender approach in literary gerontology highlights masculine / feminine phenotypical features of internal reverberating of aging. Theoretical basis. To inquire into existential and psychological problems of aging exemplified in the twentieth-century Ukrainian Lyrics it is seems to be the most effective to employ philosophical (A. Anhelova, V. Demidov, T. Dziuba, K. Pigrov, S. Lishaev, O. Khrystenko and others) and psychological (O. Berezina, S. Hamilton, V. Savchyn, Y. Sapogova and others) approaches in gerontology, as well as feministic studies on elder female body discrimination, in particular in literature (K. Woodward, J. King). Originality. This research paves the way to the development of gender and literary dimensions in Ukrainian gerontology and anthropology in general. Some of the existential and psychological problems of aging (as anxiety of body involution and decline of strength, as well as finding the compensatory pleasure in wisdom and spiritual treasures) are revealed on the material of 20th-century Ukrainian poetry (N. Livytska-Kholodna, B. Lepkyi, M. Zerov, Yurii Klen, Y. Malaniuk, Y. Tarnawsky, I. Zhylenko, S. Yovenko and others). The individual lyric experience of aging in different gender moods is anchored mostly in psychic, mental, sense-life strategies. Conclusions. Among the feminine strategies of aging self-reception there are observation of own elder body with anxiety and fear, its \"invisibility\", deepened feelings of loneliness, self-estrangement, but also finding the sense of life and soul harmony in own family, offspring. Masculine self-reception of aging deals with ideal spiritual model of Wise old man – more abstract than personal; masculine anxiety is caused by physical bodily declining, not attractiveness, but strength and power loosing.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"46 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80969133","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-30DOI: 10.15802/ampr.v0i19.235953
V. Kremen, V. Ilin
Purpose. The knowledge influence analysis on the formation process of new anthropological images of man in the contexts of scientific achievements and innovative technologies is the basis of this study. It involves the solution of the following tasks: 1) explication of the ontological content of knowledge in the anthropo-cultural senses of the epoch; 2) analysis of the knowledge influence on the process of forming a new type of man; 3) characteristics of the modern anthropological situation in the context of digital culture; 4) substantiation of interrelation of phatic communication with post-truth society in the dimensions of anthropo-social transformations of the present. Theoretical basis. Ontological content of knowledge determines the anthropo-cultural context of the epoch by forming a system of intellectual, value, social meanings of human life. The assertion of new anthropological types of man is caused by the changes in social and cultural space in the context of the growing influence of achievements in scientific knowledge and technology. Digital revolution as the process of expanding the possibilities of informational-digital reality, the substitution of knowledge for information gives rise to Homo digitalis – the digital man. He focuses on phatic communication, which in its intellectual meaninglessness is commensurate with the anthropological dimensions of post-truth society. Originality. It is substantiated that Homo digitalis is the result of a complex set of heterogeneous effects of scientific knowledge, which in modern post-truth conditions appears as different communicative practices. A condition for the formation of a new anthropological type of man in the perspective of scientific and technological progress is the affirmation of ethical wisdom. Conclusions. Knowledge in the process of evolution of socio-cultural life acquires constitutive significance for the process of formation of anthropological situations that manifest themselves in new images of man. Today, he is commensurate with the demands of digital culture, in which human life practices are increasingly becoming information and digital clusters embedded in the reality of a post-truth society. The means of overcoming the passivity of digital man is the formation of a new anthropological type based on a rethinking of the value system.
{"title":"Transformation of the Human Image in the Paradigm of Knowledge Evolution","authors":"V. Kremen, V. Ilin","doi":"10.15802/ampr.v0i19.235953","DOIUrl":"https://doi.org/10.15802/ampr.v0i19.235953","url":null,"abstract":"Purpose. The knowledge influence analysis on the formation process of new anthropological images of man in the contexts of scientific achievements and innovative technologies is the basis of this study. It involves the solution of the following tasks: 1) explication of the ontological content of knowledge in the anthropo-cultural senses of the epoch; 2) analysis of the knowledge influence on the process of forming a new type of man; 3) characteristics of the modern anthropological situation in the context of digital culture; 4) substantiation of interrelation of phatic communication with post-truth society in the dimensions of anthropo-social transformations of the present. Theoretical basis. Ontological content of knowledge determines the anthropo-cultural context of the epoch by forming a system of intellectual, value, social meanings of human life. The assertion of new anthropological types of man is caused by the changes in social and cultural space in the context of the growing influence of achievements in scientific knowledge and technology. Digital revolution as the process of expanding the possibilities of informational-digital reality, the substitution of knowledge for information gives rise to Homo digitalis – the digital man. He focuses on phatic communication, which in its intellectual meaninglessness is commensurate with the anthropological dimensions of post-truth society. Originality. It is substantiated that Homo digitalis is the result of a complex set of heterogeneous effects of scientific knowledge, which in modern post-truth conditions appears as different communicative practices. A condition for the formation of a new anthropological type of man in the perspective of scientific and technological progress is the affirmation of ethical wisdom. Conclusions. Knowledge in the process of evolution of socio-cultural life acquires constitutive significance for the process of formation of anthropological situations that manifest themselves in new images of man. Today, he is commensurate with the demands of digital culture, in which human life practices are increasingly becoming information and digital clusters embedded in the reality of a post-truth society. The means of overcoming the passivity of digital man is the formation of a new anthropological type based on a rethinking of the value system.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"24 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86530320","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-30DOI: 10.15802/ampr.v0i19.235981
T. Danylova
Purpose. The paper aims at examining the phenomenon of the rebirth of the Goddess in the contemporary world. The author has used the hermeneutic approach and cultural-historical method, as well as the anthropological integrative approach. Theoretical basis. The study is based on the ideas of Carol Christ, Margot Adler, Miriam Simos, and Jean Shinoda Bolen. Originality. The rebirth of the Goddess is not a deconstruction of the God. The face of the Goddess is one side of the binary opposition "Goddess – God". Life on the earthly plane presupposes masculine and feminine dualism. However, these polarities are not mutually exclusive and mutually suppressive, but complementary to each other. The return of the Goddess to the throne and a profound appreciation of Femininity is a necessary step forward in establishing true equality and restoring lost harmony. As humanity returns to the Absolute that transcends duality, as divinity is revealed in feminine and masculine forms, and, finally, as humans get in touch with their true self, the two faces, feminine and masculine, will inevitably merge. Conclusions. Identifying herself with the images of the Goddesses, a woman develops self-awareness and self-acceptance that contribute greatly to her reintegration with a wider spiritual reality. The cult of the Goddess finds practical application in women’s lives. These are magical rituals, work with the archetypes, life-changing tours. Recognizing her right to the fullness of being, a woman overcomes rigid gender roles and stereotypes, ceases to be an object of manipulation and becomes the supreme arbiter of her own life.
{"title":"Goddess Worship and New Spirituality in the Postmodern World: a Brief Overview","authors":"T. Danylova","doi":"10.15802/ampr.v0i19.235981","DOIUrl":"https://doi.org/10.15802/ampr.v0i19.235981","url":null,"abstract":"Purpose. The paper aims at examining the phenomenon of the rebirth of the Goddess in the contemporary world. The author has used the hermeneutic approach and cultural-historical method, as well as the anthropological integrative approach. Theoretical basis. The study is based on the ideas of Carol Christ, Margot Adler, Miriam Simos, and Jean Shinoda Bolen. Originality. The rebirth of the Goddess is not a deconstruction of the God. The face of the Goddess is one side of the binary opposition \"Goddess – God\". Life on the earthly plane presupposes masculine and feminine dualism. However, these polarities are not mutually exclusive and mutually suppressive, but complementary to each other. The return of the Goddess to the throne and a profound appreciation of Femininity is a necessary step forward in establishing true equality and restoring lost harmony. As humanity returns to the Absolute that transcends duality, as divinity is revealed in feminine and masculine forms, and, finally, as humans get in touch with their true self, the two faces, feminine and masculine, will inevitably merge. Conclusions. Identifying herself with the images of the Goddesses, a woman develops self-awareness and self-acceptance that contribute greatly to her reintegration with a wider spiritual reality. The cult of the Goddess finds practical application in women’s lives. These are magical rituals, work with the archetypes, life-changing tours. Recognizing her right to the fullness of being, a woman overcomes rigid gender roles and stereotypes, ceases to be an object of manipulation and becomes the supreme arbiter of her own life.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"3 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90090033","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-30DOI: 10.15802/ampr.v0i19.235956
M. Boichenko
The purpose of this article is to define the limits of technocentrism through the analysis of the limiting opportunities of technique and technology from certain value positions. Theoretical basis. The philosophical anthropology of Helmut Plessner (the axiological direction in anthropology and neo-institutionalism) was the research methodology. Originality. The institutional use of technology gives it the character of a social phenomenon and turns it into technology. The ability of individuals, which is aimed at achieving a certain goal with the help of certain sustainable techniques, is not yet technology in itself but is only a certain author’s technique. Such subjectively acquired technique can be turned into socially used technology, otherwise, it will be lost. Technology is a technique that has gained recognition and has been mastered by those who did not invent it but used the algorithm proposed by the inventor, a detailed and functionally sound explanation, a method of constructing this technique. But the main thing is that technology is a technique that has received an acceptable justification for society. Conclusions. Technology is not only a means of achieving the goal, it is a way for a human being to transform the world. As such, technology is a component of human himself/herself and changes human – more precisely, a human being changed himself/herself with the help of technologies that he/she creates. However, this creates certain limits of such transformations: technology cannot replace humans in their ability to self-reproduce. Technology is always an element of social communication: the success of communication is interdependent on the success of the technology. Social modernization includes new technologies, but a more important component of social modernization is the new values for which these new technologies are created. Human evolution generates the technocratism at a certain stage. But to the extent that technocracy begins to contradict the values of humans and society, it loses its source of development – human creativity.
{"title":"Human Evolution: the Limits of Technocentrism","authors":"M. Boichenko","doi":"10.15802/ampr.v0i19.235956","DOIUrl":"https://doi.org/10.15802/ampr.v0i19.235956","url":null,"abstract":"The purpose of this article is to define the limits of technocentrism through the analysis of the limiting opportunities of technique and technology from certain value positions. Theoretical basis. The philosophical anthropology of Helmut Plessner (the axiological direction in anthropology and neo-institutionalism) was the research methodology. Originality. The institutional use of technology gives it the character of a social phenomenon and turns it into technology. The ability of individuals, which is aimed at achieving a certain goal with the help of certain sustainable techniques, is not yet technology in itself but is only a certain author’s technique. Such subjectively acquired technique can be turned into socially used technology, otherwise, it will be lost. Technology is a technique that has gained recognition and has been mastered by those who did not invent it but used the algorithm proposed by the inventor, a detailed and functionally sound explanation, a method of constructing this technique. But the main thing is that technology is a technique that has received an acceptable justification for society. Conclusions. Technology is not only a means of achieving the goal, it is a way for a human being to transform the world. As such, technology is a component of human himself/herself and changes human – more precisely, a human being changed himself/herself with the help of technologies that he/she creates. However, this creates certain limits of such transformations: technology cannot replace humans in their ability to self-reproduce. Technology is always an element of social communication: the success of communication is interdependent on the success of the technology. Social modernization includes new technologies, but a more important component of social modernization is the new values for which these new technologies are created. Human evolution generates the technocratism at a certain stage. But to the extent that technocracy begins to contradict the values of humans and society, it loses its source of development – human creativity.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"83 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90950719","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-30DOI: 10.15802/ampr.v0i19.236052
A. Halapsis
Purpose. Reconstruction of Empedocles’ doctrine from the point of view of philosophical anthropology. Theoretical basis. Methodological basis of the article is the anthropological comprehending of Empedocles’ text fragments presented in the historical-philosophical context. Originality. Cognition of nature in Ancient Greece was far from the ideal of the objective knowledge formed in modern times, cognition of the world as it exists before man and independently of him. Whatever the ancient philosophers talked about, man was always in the center of their attention. I proposed an anthropological version of the interpretation of the doctrine of Empedocles, within the framework of which various elements of his concept fit into a consistent model. Conclusions. Empedocles’ anthropology is based on the recognition of several fundamental things. First of all, there is no death. Second, there is no fundamental difference between human and celestial. This line is conventional and under certain conditions one can overcome it. Cod can become a human (for example, for a deed unworthy of a deity), and a human can become God. Teaching of evolution is also double. Not only physical shell evolves, keeping only the most adapted species, but the soul too. The latter can both ascend to the gods and go down to the bushes and fish. Purification of the soul and mastering the magic of the elements gives an impetus for a correct direction of evolution. Empedocles is an anthropologist-practitioner, who shows by his example that a human can cope with all the elements and reach divinity. He chose (or convinced himself that he chose) the elemental ingredients for penetrating the Fortunate Isles, leaving the instructions on how to become God.
{"title":"Divine Evolution: Empedocles’ Anthropology","authors":"A. Halapsis","doi":"10.15802/ampr.v0i19.236052","DOIUrl":"https://doi.org/10.15802/ampr.v0i19.236052","url":null,"abstract":"Purpose. Reconstruction of Empedocles’ doctrine from the point of view of philosophical anthropology. Theoretical basis. Methodological basis of the article is the anthropological comprehending of Empedocles’ text fragments presented in the historical-philosophical context. Originality. Cognition of nature in Ancient Greece was far from the ideal of the objective knowledge formed in modern times, cognition of the world as it exists before man and independently of him. Whatever the ancient philosophers talked about, man was always in the center of their attention. I proposed an anthropological version of the interpretation of the doctrine of Empedocles, within the framework of which various elements of his concept fit into a consistent model. Conclusions. Empedocles’ anthropology is based on the recognition of several fundamental things. First of all, there is no death. Second, there is no fundamental difference between human and celestial. This line is conventional and under certain conditions one can overcome it. Cod can become a human (for example, for a deed unworthy of a deity), and a human can become God. Teaching of evolution is also double. Not only physical shell evolves, keeping only the most adapted species, but the soul too. The latter can both ascend to the gods and go down to the bushes and fish. Purification of the soul and mastering the magic of the elements gives an impetus for a correct direction of evolution. Empedocles is an anthropologist-practitioner, who shows by his example that a human can cope with all the elements and reach divinity. He chose (or convinced himself that he chose) the elemental ingredients for penetrating the Fortunate Isles, leaving the instructions on how to become God.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"137 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85386936","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-30DOI: 10.15802/ampr.v0i19.236055
V. Antonova, O. Korkh
The purpose of this article is to analyze the variability of the "Self-made-man" idea in the context of the Christian Middle Ages in its primarily historical and philosophical presentation. Research is based on the historical and philosophical analysis of the medieval philosophy presented foremost by the works of Aurelius Augustine, P. Abelard, Thomas Aquinas, and also by the modern researches of this epoch. Theoretical basis. Historical, comparative, and hermeneutic methods became fundamental for this research. Originality. The conducted analysis allowed to draw a conclusion that, despite the still existing view of the Middle Ages as a kind of an ideological gap in the formation of the self-determination idea, the Christian philosophy of this period not only does not reject but also gives essentially the universal character of the ancient intention to recognize the individual’s right to self-determination and self-government, makes it not only religiously acceptable but also obligatory. Conclusions. Despite to general theocentrism, providentialism and fatalism of Christian medieval philosophy and culture in general, at its epicenter there is a man of a special type, focused on preserving spiritual autonomy and identity in the social dimensions of their existence, and at the same time, on personal responsibility for their own destiny. Such focus became a logical and somewhat unexpected result of the complex interaction of numerous factors of medieval culture, as well as the ideas and intentions inherited from Antiquity. In particular, the idea that a person who does not act freely cannot be morally responsible for what he does, as well as the intentions of the ancient sage to autonomy, autarky, and apoliticism. In the Middle Ages, this intention became essentially universal, as it became a right, even an obligation of every Christian to be free, at least from the worldly, in determining and realizing his own destiny. The gradual compromise recognition that personal salvation is possible only as a result of synergy, i.e. the co-participation of God’s grace and human freedom, legitimizes and strengthens its focus on active personal efforts and personal responsibility for one’s own salvation, in fact for one’s own destiny. All this in historical perspective was found in its radicalized and purified from all sorts of mystical and religious layers of expression in the idea of "Self-made-man".
{"title":"Formation of the \"Self-Made-Man\" Idea in the Context of the Christian Middle Ages","authors":"V. Antonova, O. Korkh","doi":"10.15802/ampr.v0i19.236055","DOIUrl":"https://doi.org/10.15802/ampr.v0i19.236055","url":null,"abstract":"The purpose of this article is to analyze the variability of the \"Self-made-man\" idea in the context of the Christian Middle Ages in its primarily historical and philosophical presentation. Research is based on the historical and philosophical analysis of the medieval philosophy presented foremost by the works of Aurelius Augustine, P. Abelard, Thomas Aquinas, and also by the modern researches of this epoch. Theoretical basis. Historical, comparative, and hermeneutic methods became fundamental for this research. Originality. The conducted analysis allowed to draw a conclusion that, despite the still existing view of the Middle Ages as a kind of an ideological gap in the formation of the self-determination idea, the Christian philosophy of this period not only does not reject but also gives essentially the universal character of the ancient intention to recognize the individual’s right to self-determination and self-government, makes it not only religiously acceptable but also obligatory. Conclusions. Despite to general theocentrism, providentialism and fatalism of Christian medieval philosophy and culture in general, at its epicenter there is a man of a special type, focused on preserving spiritual autonomy and identity in the social dimensions of their existence, and at the same time, on personal responsibility for their own destiny. Such focus became a logical and somewhat unexpected result of the complex interaction of numerous factors of medieval culture, as well as the ideas and intentions inherited from Antiquity. In particular, the idea that a person who does not act freely cannot be morally responsible for what he does, as well as the intentions of the ancient sage to autonomy, autarky, and apoliticism. In the Middle Ages, this intention became essentially universal, as it became a right, even an obligation of every Christian to be free, at least from the worldly, in determining and realizing his own destiny. The gradual compromise recognition that personal salvation is possible only as a result of synergy, i.e. the co-participation of God’s grace and human freedom, legitimizes and strengthens its focus on active personal efforts and personal responsibility for one’s own salvation, in fact for one’s own destiny. All this in historical perspective was found in its radicalized and purified from all sorts of mystical and religious layers of expression in the idea of \"Self-made-man\".","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85940463","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-30DOI: 10.15802/ampr.v0i19.236045
A. Faisal, A. R. Aleemi
Purpose. Nietzschean proponents classify people into seemingly two distinct groups: those possessing 'Master' moralities and those with 'Slave' moralities. Each type of person is characterized to have certain qualities, traits, ideologies, and methods of dealing with everyday situations. This paper attributes these moralities to the personnel working in the corporate sector of Pakistan to observe their prospects of success. Originality. A specialized survey instrument was designed to gauge different Morality Types of the study subjects by calculating a Morality Quotient. The respondents were then categorized into three categories possessing, Slave, Master and Neutral or Mixed traits. These traits are then contrasted to the position(s) held by the subjects to see which morality type was more prevalent in higher management levels and whether the association was significant. Conclusions. Our results prove to be contradictory to common wisdom and shows that despite the leadership-like qualities of those with Master moralities, the proportion of those with Slave moralities was significantly higher at senior management levels of the corporate sector in Pakistan. Moreover, a trend of declining Master morality traits is observed with the rise in managerial level. In addition, an association between work experience and Morality type was also observed indicating adaptability of cross morality traits with increasing job experience. These findings are in line with the increasing focus on democratic and adaptable leadership instead of autocratic leadership styles in contemporary organizations.
{"title":"Corporate Nietzsche: Assessing Prospects of Success for Managers with Master and Slave Moralities","authors":"A. Faisal, A. R. Aleemi","doi":"10.15802/ampr.v0i19.236045","DOIUrl":"https://doi.org/10.15802/ampr.v0i19.236045","url":null,"abstract":"Purpose. Nietzschean proponents classify people into seemingly two distinct groups: those possessing 'Master' moralities and those with 'Slave' moralities. Each type of person is characterized to have certain qualities, traits, ideologies, and methods of dealing with everyday situations. This paper attributes these moralities to the personnel working in the corporate sector of Pakistan to observe their prospects of success. Originality. A specialized survey instrument was designed to gauge different Morality Types of the study subjects by calculating a Morality Quotient. The respondents were then categorized into three categories possessing, Slave, Master and Neutral or Mixed traits. These traits are then contrasted to the position(s) held by the subjects to see which morality type was more prevalent in higher management levels and whether the association was significant. Conclusions. Our results prove to be contradictory to common wisdom and shows that despite the leadership-like qualities of those with Master moralities, the proportion of those with Slave moralities was significantly higher at senior management levels of the corporate sector in Pakistan. Moreover, a trend of declining Master morality traits is observed with the rise in managerial level. In addition, an association between work experience and Morality type was also observed indicating adaptability of cross morality traits with increasing job experience. These findings are in line with the increasing focus on democratic and adaptable leadership instead of autocratic leadership styles in contemporary organizations.","PeriodicalId":42650,"journal":{"name":"Anthropological Measurements of Philosophical Research","volume":"68 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83385092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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