Philosophy of Man

This paper, written as a part of the requirements for doctoral studies, explores the notion of beauty in natural things and man's understanding of that beauty in things through the lens of the thought of Thomas Aquinas. In addition to engaging Aquinas' thought, it also considers various interpretations of his thought in his commentators, especially during the 19th and 20th Centuries.

Proponemos que la actual crisis de innovacion en la ciencia moderna radica en las limitaciones que aparecen en el metodo experimental cuando se ejerce al margen de la integralidad de la persona humana. La conciencia critica de los filosofos de la ciencia del siglo XX ha puesto de manifiesto esta despersonalizacion de la ciencia y ha detectado los limites del metodo científico; sin embargo, al no encontrar alternativas de superacion ha dejado a la ciencia en una situacion de desesperanza. La nocion de crisis a partir de la Antropologia Trascendental de Leonardo Polo permite –ademas de detectar el limite– abandonarlo y abrir el conocimiento a temas de novedad irrestricta: la libertad y el amor. Tres son las distinciones que aborda este trabajo: 1) estar en crisis y la conciencia critica, 2) la conciencia critica desesperada y la conciencia critica solucionadora; 3) el limite y su abandono.

The objective of this paper is to situate the ethics of Karol Wojtyla in the context of
personalist philosophy - a 20th century philosophical and theological movement that seeks to investigate reality from the point of view of the human person. Personalism places persons and personal relationships at the center of theory and practice and explores the significance of personhood across disciplines and traditions. In terms of methodology, personalism takes into consideration the data gathered by empirical sciences and our lived experiences as part of our community. While not to be thought of exclusively as a moral philosophy, most personalist philosophies place strong emphasis on ethical concerns. Personalist philosophers maintain that experience ought to be the starting point for the philosophical analysis of the person. At the outset, it must be clarified that this paper is not a systematization of the ethics of Wojtyla per se for there is no such thing as Wojtyla's ethics that can be set apart from other ethical systems in general or from Christian ethics in particular. Wojtyla did not develop his own “original” ethical system or philosophy. As many critics have pointed out, Wojtyla’s philosophical project can be best described as incomplete. His work is a picture of Aristotelian-Thomism enriched by phenomenological analysis of the human person. He develops a phenomenology of the subject grounded on a personalist principle.

Tagapag-ulat: Jose V. Valdez Asignatura: PhD Lang 302: Pilosopiya ng Tao Petsa ng Ulat: Setyembre 15, 2018 Propesor: Charlie Dagwasi, PhD Silid-aralan: CAS An 203 EKSISTENSIYALISMO AT PAGHAHANAP NG TAO NG KAHULUGAN Ni Dr. Manuel B. Dy, Jr. Kinikilala si Soren Kierkegaard (1813-1855) bilang ama ng eksistensiyalismo. Binigyang-diin niya na ang bawat indibidwal ay hindi maaaring ipagpalagay na "cog in a machine" o bahagi ng isang sistema. Binigyang-diin rin niya ang walang katapusang pasyon ng tao. Para kay Kierkegaard, ang pilosopiya ay naging paghahanap sa kahuluhan ng buhay ng tao. And paghahanap sa katotohanan ay siya na ring paghahanap sa kahulugan. Sa usapin ng maka-eksistensiyalismong paghahanap ng kahulugan humaharap ito sa dalawang pagsubok: 1. And eksistensiyalismo ay hindi gaanong mapilosopikal na sistema sapagkat ang mga maka-eksistensiyalismong pilopo ay may matibay na pagtaliwas sa sistema. 2. Ang pagtatanong ng kung ano ang kahulugan ng pag-iral ng tao ay higit na mahalaga kaysa sa sagot, sapagkat hindi sila sumasang-ayon sa sagot. Ito ay hindi sa kadahilanang ang mga maka-eksistensiyalismong pilosopo ay walang etika kundi higit na gusto nilang imibitahan tayo (hindi upang diktahan

This thesis is composed of five chapters. The first chapter is entitled “Introduction.” The researcher will discuss the background of the study, statement of the problem, significance of the study, review of related literature, methodology, and definition of terms. The second chapter is “Christian Personalism: Man as a Person Together with Others.” The discussion about the notion of human person and the theory of participation of Karol Wojtyla will be exposed in this chapter. It will be discussed in the third chapter of this research the “We as the Social Dimension of Person in Participation.” The notion of community, the interpersonal relationship, the concept of common good and the participative attitudes will be present in this chapter. The discussion about the Personalistic Norm in Relation to the Common Good of We is in the fourth chapter of this research. The researcher will show here the importance of the personalistic norm in realizing the common good of the we. The Researcher will explicate in this chapter that every human person must be respected in accordance to the dignity inherent in them. It will show that the we is free from any utilitarian attitude. It will give importance on love, as the proper way to relate with one another, even with the non-acting persons inside the community. Also, through the personalistic norm, nature must also be given importance, because it can affect the life of every human person in the community.  This research will be concluded in the fifth chapter which is about the summary, conclusion, and recommendation of this research.

L’obiettivo del presente lavoro è, da una parte, collocare la riflessione personologica in prospettiva e interrogarci sul senso della cultura dei nostri giorni; dall’altra, attraverso le medita- zioni sul tema di alcuni autori emblematici, offrirà un tentativo di sintesi della realtà che la nozione di persona esprime quando si riferisce all’essere umano.

This paper is part of my last academic work, for Master's Degree. In this extract i try to underline the eschatological-christological aspects of Karol Wojtyla's anthropology, in particular the meaning of fullfillment and communio personarum.

Enhancing the quality of basic education in the Philippines is urgent and critical. Thus, we have to come up with a proposal to enhance our basic education program in a manner that is least disruptive to the current curriculum, most affordable to government and families, and aligned with international practice. The poor quality of basic education is reflected in the low achievement scores of Filipino students. Many students who finish basic education do not possess sufficient mastery of basic competencies. One reason is that students do not get adequate instructional time or time on task. The National Achievement Test (NAT) for grade 6 in SY 2009-2010 passing rate is only 69.21%. Although this is already a 24% improvement over the SY 2005-2006 passing rate, further reforms are needed to achieve substantial improvement. The NAT for high school is 46.38% in SY 2009-2010, a slight decrease from 47.40% in SY 2008-2009. International tests results like 2003 TIMSS (Trends in International Mathematics and Science Study) rank the Philippines 34th out of 38 countries in HS II Math and 43rd out of 46 countries in HS II Science; for grade 4, the Philippines ranked 23rd out of 25 participating countries in both Math and Science. In 2008, even with only the science high schools participating in the Advanced Mathematics category, the Philippines was ranked lowest.

The congested curriculum partly explains the present state of education. The current basic education is designed to teach a 12-year curriculum, yet it is delivered in just 10 years. This quality of education is reflected in the inadequate preparation of high school graduates for the world of work or entrepreneurship or higher education. High school graduates also do not possess the basic competencies or emotional maturity essential for the world of work. About 70.9% of the unemployed are at least high school graduates and 80% of the unemployed are 15-34 years old. While the availability of economic opportunities contributes to this, it also illustrates the mismatch in the labor and education markets.

Further, most graduates are too young to enter the labor force. This implies that those who do not pursue higher education would be unproductive or be vulnerable to exploitative labor practices. Those who may be interested to set up business cannot legally enter into contracts. The current system also reinforces the misperception that basic education is just a preparatory step for higher education. For most parents, basic education is usually seen as a preparation for college education. Even this misperception falls short of expectations as most students usually have to take remedial and high school level classes in colleges and universities.

More importantly, the short basic education program affects the human development of the Filipino children. A Filipino is legally a child before he or she turns 18 years old. Psychologists and educators say that children under 18 are generally not emotionally prepared for entrepreneurship or employment or higher education disciplines.

The Enhanced K+12 Basic Education Program seeks to provide for a quality 12- year basic education program that each Filipino is entitled to. This is consistent with Article XIV, Section 2(1) of the 1987 Philippine Constitution which states that “The State shall establish, maintain, and support a complete, adequate, and integrated system of education relevant to the needs of the people and society.”

The notion of «gender» has been used through history with many mean- ings. Without recognizing it analogous condition, that notion has been use- ful to speak about a fact, the studies that analyze this fact and the public policies that try to make visible the problems that rise within society by the social construction that interprets sex and sexuality. This paper focuses on the evidence of the existence of sexual differentiation and in the recogni- tion of the multiple forms of its socio-cultural and historical realization. Using some elements of Karol Wojtyła’s and classic philosophy, this paper will try to offer an interpretation on the relations between gender, sexual- itiy and the human self.

The Christian Enlightenment of Vico. The Augustinian source of universal law. This study deals with the arduous problem of the sources of theological thought of G.B.Vico, particularly in the works before the New Science; the A. intends to verify whether the figure of Augustine and his theology have played a significant role in the formation of the thought of Vico. The autobiography speaks to us of his studies, his teachers and his readings and we can follow - in the formation of the thought of G.B.Vico in which many trends of modern ideas converge in addition to neoplatonism to form a complex synthesis - the Augustinian root in the definition of God, in eternal ideas, in the idea of order, in the corruption of nature that generates cupiditas. The fundamental elements of anthropology are taken from the Christian tradition. Augustine's quotations are frequent, but the A. also poses the problem of Augustine's modern interpretations that reached Vico, such as the mediation of Malebranche, to conclude that, while noting numerous differences, there is a Christian horizon in Vico where the Augustinian perspective prevails. Vico proposes to go beyond the scepticism of his time through a re-proposition of the Christian datum in the light of the humanistic-renaissance and modern sensibility.

The western idea of soul has a dual origin: the platonic one, according to which the soul is the principle of spiritual life, and the aristotelian one, according to which the soul is the form of the body. In the 13 th century, thanks to the mediation of Avicenna, this twofold idea is not seen as a possible source of incoherence, but as the proof of the complexity of human life: the soul is, at the same time, both that which makes man similar to the other life forms and that which makes it different. In accordance with this premise, Thomas Aquinas and John Duns Scotus both affi rm that philosophy allows us to identify the most peculiar characteristics of the human soul. While Aquinas claims, however, that even immortality of the soul comes within the conclusions of philosophy, John Duns Scotus does not consider immortality to be demonstrable, beyond the horizons of faith. The essay dedicates particular attention to the arguments with which Duns Scotus has professed to show the inability of philosophy to deal with the subject of immortality in a pertinent way.

To achieve the end of the moral life, one must act well or virtuously, but in the eyes of St. Thomas Aquinas, virtue requires that one be well-disposed. The next question is: what is the subject of dispositions and how is one best disposed to act in a virtuous way and so develop a virtuous character? Using an insight from Aristotle, Thomas would identify three aspects of the human person which are subject to dispositions that prepare one for a life of virtue: the body, the lower powers, and the intellect. For each of these three subjects, both Aristotle and Aquinas acknowledge the influence of personality or temperament, upbringing (habituation), and education. Our aim in this paper is to systematize the core of Aquinas's thought on these three factors which influence the human person in the development of his or her moral character.

It is my hope that the research here presented will provide a way for St. Thomas Aquinas’s profound thought to more fully enter into the debate regarding individual human development and enrich the contemporary culture as it once enriched the lives of those young men entrusted to the care of the great Dominican priest.

Readers are advised that an up-to-date discussion of the author's fundamental thesis (’The Idea’), on the origin, operation, and destiny of the World, is now found at the top of the main page under the rubric, Thematic Evolution and Prospect of 'The Idea.'

A substantial part of our work attempts to construct an adequate Theory of the Face. See 'The Soul of Life' (below) and other studies on the page, some of which remain in draft and others merely projected. (Five papers on this difficult subject are planned.)

Progressive and substantial concretion of the thesis has been recently demonstrated through focused studies (2018-2020), whose URLs are conveniently grouped below:

'The Spirit of War'
https://www.academia.edu/36536128/The_Spirit_of_War

'Carlyle and the Idea'
(https://www.academia.edu/37362600/Carlyle_and_the_Idea)

'The Last Day (Illustrated Essay)'
(https://www.academia.edu/41144933/The_Last_Day_Illustrated_Essay_)

'How the German Spirit Died (A History)'
(https://www.academia.edu/41745763/How_the_German_Spirit_Died_A_History_)

'How the Human Spirit Died (Meta-Analysis)'
(https://www.academia.edu/41985864/How_the_Human_Spirit_Died_Meta-Analysis_)

'Three Malefactors of the Communist Idea (Meta-Analytical Note)'
(https://www.academia.edu/42052811/Three_Malefactors_of_the_Communist_Idea_Meta-Analytical_Note_)

Our gradual (and still incomplete) conceptualization of absolute cosmogony, cosmology, and eschatology in its modern (often microphysical) aspects, which has arisen quite organically over several years of detailed study, may be briefly encapsulated and characterized (A-T) for the reader as follows:

A. The Idea is the fundamental reality of the World, whose existence was clearly intuited (as “hypodoche”) by Plato, operationally defined by Boehme (first as “das Rad Gottes” and subsequently as “Eternal Nature”), organically articulated by Hegel (as “the Idea”), and finally discovered to be the locus of proto-being and foundation of living motion by means of 20th century microphysics (and accurately named by it “the color vacuum”). The electron is its projection into the finite. Field theory is its "physical" basis.

B. This definition of “substance” as a completely immaterial and literally infinite, self-related, hebdomadic-triadic system of actuality within the Idea at the fundament or basis of reality constitutes the greatest discovery of the human mind which, before the end of the 21st century, upon full comprehension, will completely revolutionize religion and therefore geopolitics, as well as pedagogy, paleontology, and biophysics.  The seat of the animating principle in organisms can now be described and explained.

C. Briefly, the research for this book involves the cosmology, cosmogony, and eschatology (destiny) of the world as the finite projection of the Eternal Idea. The Idea itself was created by the Triune Absolute Spirit as a finite-infinite field to manifest, reward, and punish moral, aesthetic, and intellectual performances in a Living Matrix.

D. Through the vast and distributed powers of its microphysical basis, the Idea as the created conduit of Absolute Power has autonomously generated a pseudo-history in geology and astronomy. The powers of Light and Darkness guided by Eternal Life deep within the fundament sustain the finite living motion of which we are aware through biology and empower conscious awareness in animals. Biopsychological functioning and all positive intellectual achievement in Mankind have their roots in the Idea.

E. Moreover, though unseen, the silent workings of a vast cosmological Absolute Hebdomad (deduced through study of the Idea in the 17th century) mercifully overarch and limit the Inchoate Life of the Sinister Itself--a Cosmic Disruptor also previously unsuspected that is responsible for the nocturnal Dream Life of animals. Is this a conceptual solution to the mysterious phenomena of telepathy and clairvoyance?

F. Biological and psychic life thus have always been suspended between two great cosmological powers representing a generalized War Between Infinite and Finite Life that began with King Lucifer, and which in its present form continually tests, through Contention, War, and Worldly Contrariety, the whole of Living Being as it follows a tortured and fateful course between Life and Death according to the much-lamented plan chosen by the Mind ("Gemüt") of Adam.

G. Finally, the hidden existence of the Idea necessarily implies a universal negative unity as the ideal origin of all gravitational and inertial phenomena, offering to science a solution at last to storied and continuing, completely beguiling conundrums (e.g., "Dark Matter" and "Dark Energy") involving the ultimate structure of the cosmos.

H. By tracing the Idea's manifold determinations of physical, biological, and psychic being, then, the present study seeks to explicate the final, and heretofore unsuspected, links in the fabled Great Chain of Being for the edification of Mankind. Inherently opposing it, pathetically and even insanely, is guileless materialism.

I. The war of materialism against idealism eventually culminated in the death of the German Spirit (1918). The main intellectual cause of German spiritual morbidity, however, is traceable to events within the Reformation (1517-1546). This did not prevent a period of optimism within Prussian education and science (1800-1840).

J. The theft of Silesia (1946) was an intentionally demoralizing spiritual crime against Germany with major consequences for the spiritual life of the world. The German Spirit's whole turbulent career constituted a vacillation on renunciation of self-will, and this latter always was the essential content of the Absolute Mind in Germany.

K. Germany's fatal spiritual debility can be considered to be a world "contagion" that spread centrifugally from the center of Europe to the whole Human Race which, therefore, is itself now in the throes of an analogous spiritual death, self-contemplation, and deliverance from the finite. The Zero-Hour is imminent.

L. Each of the Six Days (in Moses) is now fundamentally understood to mean a thousand-year period. Thus, Creation has all along been continuous and--after 6,000 years--will soon be completed (the argument proposes a means to confirm or deny the asserted beginning of 3,970 B.C.). Thus, the Day of Rest (for the Community of Heaven) will soon arrive for the self-elect of Mankind.

M. This tortured path was, of course, divinely foreseen but nevertheless represents an accommodative posture which was not at first understood. The Creator's response achieves a wise and just outcome despite the wreck and pain arising from myopic creatural assertion and pathetic gratification, as recounted in the mosaic story of old.

N. In fact, Talmudic commentators reached this conclusion in the 2nd or 3rd century A.D.--amending (in 'Sanhedrin 97a') the original mosaic interpretation of once-and-for-all Creation in favor of Continuous Creation with a clear Limit or End, specified as 6,000 years (each "day of creation," as mentioned above, being 1,000 years).

O. Thus, Moses (properly cogitated) was right but his dicta were for a long period taken wrongly--perforce leading the Christians astray through an accident of church history that remains a stumbling block up to the present day. See the author's 'The Last Day (Illustrated Essay).'

P. We know from modern physics that the "physical" world at the fundament is sustained by completely immaterial field relations that never cease, or else creation-in-process would not maintain itself. The creative motion is mathematically and physically infinite but disguises its own infinity--the chief insight, credited to Dirac, supporting Absolute Physics.

Q. Hence, it is now clear that the Creation--continuous since the beginning--is approaching its End and Goal. The Last Day is thus imminent and will arrive within the present decade, according to the wisest Christian view, this actually having been announced four centuries ago in German idealism.

R. The Eternal Word's role has always been to Shine Divinely (inwardly) in the gloom and darkness of the outward finite (the "Field of the Reprehensible") for salvation's sake (see 'Carlyle and the Idea'). It is this that Jesus of Nazareth spoke of, and it is this his followers embody, when they speak of the "true bread from heaven," etc..

S. This is why Christians can claim that the finalized ("Third") Temple of God is already in existence and is composed of living stones (minus the winnowed Condemned and Damned) whose essence will endure forever in God.

T. Our thesis is only now emerging in its final form. This is because the horizon of knowledge keeps receding as the true depth is revealed--the world is a set of nested dolls and the innermost doll is God, who is unknowably deep (but friendly, since we are Him in disguise when we abandon our finite wills).

Man is the only being that is endowed with rationality and therefore free to make choices. His/Her choices, however, is still a sign of limited freedom for there is but one being which man can never separate from himself. This paper aims to present the human person as a choice maker a midst having limited freedom. This paper will see the human person as a free choice maker in the light of Og Mandino's view of man. Man can be compared to that of a salesman. Through the course of business there will be ups and downs and choices to make to make the business better. Man also has choices to make and things to consider and there are things that become a factor in making his/her life better just like a salesman does with his product. The human person is a choice maker. Man is a choice maker; throughout his/her journey man makes choices in life. These choices are made out of his/her own free will which God has endowed him. While reading the book The Greatest Salesman in the world by no other than the famed author Og Mandino, I can't help but compare man to the salesman in the book. It is shown in the book the being of man as a choice maker, as someone who has his/her future changed by making a decision of following bits of wisdom. The salesman in the book made choices back when he was a child and still learning the mazes of trading and selling business but as it was said in the story he did not manage to sell what was given to him to be sold. However, the story emphasized the freedom of making a choice when the boy who saw a family shivering in cold in a stable and the couple both used their cloaks to warm the child, the salesman then gave back the couple's cloaks and wrapped the robe, which he was supposed to sell, around the child. The decision of the salesman to give that robe to them for free in the end garnered him more wealth.

The purpose of this thesis is to demonstrate that Gilbert Keith Chesterton was an original precursor of the Christian personalism of 20th century. To achieve this aim it employs the method of comparison and juxtaposes Chesterton's thought with the philosophical doctrine of the French personalist philosopher, Jacques Maritain.
The first chapter opens with an attempt at introducing the problem of personalist philosophy as such. Further, it provides a general outline of Jacques Maritain's ideas concerning the most important issues of philosophy (metaphysics, philosophy of man, philosophy of nature, philosophy of history, social and political philosophy and finally: theory of art), focusing primarily on emphasizing their personalist character.
The aim of the second chapter is to present the fundamental similarities between Maritain's philosophy and the philosophical element of Chesterton's writings. The analysis is structured according to the scheme established in the first chapter.
The third chapter concerns the original element of Chesterton's thought, therefore it focuses on the differences that occur between Chesterton's and Maritain's ideas. The differences are studied in relation to the three problems of capital importance for Chesterton's writings: family, nation and social life. The chapter ends with an attempt of defining Chesterton's place in the history of ideas.
The thesis ends with conclusions, which attempt to determine the potential importance that such a study of Chesterton's output might bear for contemporary humanities.

Антропология сегодня все более явно и последовательно демонстрирует стремление понять себя. Накопив значительный опыт “истолкования человека”, она наконец-то созревает для истолкования себя самой, провоцируя радикальную постановку вопроса: а существует ли она вообще как специфическая дисциплина, занятая изучением специфического предмета? От ответа на этот провокационный вопрос будет зависеть, какой тренд в ней возобладает: на грядущее развитие в ее сущем чине и устройстве, на радикальную трансформацию либо на окончательное упразднение.

Anthropology today more and more clearly and consistently demonstrates the desire to understand itself. Having accumulated considerable experience in “interpreting a person,” it finally ripens for the interpretation of itself, provoking a radical formulation of the question: does it exist as a specific discipline, engaged in the study of a specific subject? The answer to this provocative question will determine which trend will prevail in it: for future development in its existing rank and structure, for radical transformation or for final abolition.

This book is an attempt to understand the human being, using the method of critical ontology. The human person, as an embodied conscious being, stands in triple relationality with the world around them, maintains the author. I-exist, I-know and I-act are respectively the ontic, epistemic, and ethic relationality of our being.

La filosofía narrativa de Ricoeur encuentra una conexión en la filosofía de Arendt, especialmente en "La condición humana". Allí se expresa esa fundamentación de la persona como alguien o como quién en la comunidad. Ahí encuentra su realización. De este modo, la persona encuentra también para sí misma, su identidad a través de lo que Arendt llama "in acting and speaking", lo que implica una acción activa en el espacio público. La expresión "sí mismo como otro" que aparece en Aproximaciones a la persona de Ricoeur, parece señalar en la misma dirección de Arendt en cuanto a la búsqueda y encuentro de la identidad personal.

Isang Pagtatangka, pagkat " walang magawa " (?) Borador (para sa mga punyetang inglesero, rough draft) Tugon sa kahilingan ni Mahal na Ka Tom Agulto Hinihingi ng makabagong Panahon na ang Sangkatauhan ay dapat na magbalik sa kanilang Tunay na Pagkatao, kung kaya naman, kami ay lubos na naninindigan at taos-pusong ipinapahayag sa buong bansa't balana, sa buong mundo't daigdigan ang aming marubdob na mga paniniwala't paninindigan, mga prinsipyo't-pilosopiya at mga batayang panawagan para sa lahat ng mga Tao! Nananawagan po ng pagkakaisang-loob at pagdadamayang-kusa ang Pahayag na ito sa lahat po ng mga tao't-indibidwal na intelektuwal, palaisip at lahat po ng mga isinuka't isinumpa ng umiiral na sistemang pangkaisipan, di-makataong pang-ekonomiyang kalalagayan at dominanteng kultura ng mga naghaharing-uri, bugesya de pataranta y iho de putas, ng relihiyon (organisado o sindikato) at maging ng pamahalaan (lalo't ito ay hindi makatwiran, palalo at abusado)…. Tinatawagan po namin ang lahat ng mga radikal, subersibo, erehe, pilibustero, rebolusyonaryo, mga manghihimagsik, mga milinarista, mga tulisan, silang mga etsa-pwera, mga bandido, bandolerista, mga remontados, mga pasaway at lahat po ng uri ng rebelde at nagrerebelde, mga makikibaka't nakikipaglaban at may matuwid na ipinaglalaban laban po sa lahat ng uri ng inhustisya o kawalang-katarungan, kamangmangang gawa at likha at dulot ng umiiral na pandaigdigang sistema at ng kanilang mga buktot at balikong mga institusyon at mga palpak na gobyernong walang nauunawaan o nawawawaan ni anuman sa mga batayang pangangailangan ng mga Tao sa buong mundo, pagsasamantala ng tao sa kapwa niya tao, sa anumang anyo o porma o pamamaraan, saan mang dako at alin mang sulok ng Daigdig, diskriminasyon, pang-aaping nakabatay sa lahi, kultura, tradisyon at maging kasarian at iba pa…. na tayo po ay magsama-samang kilos, magkaisang diwa't-isip at magbuklod

Es conocido el origen del así llamado “epílogo” de La crisis de las ciencias europeas y la fenomenología trascendental de Edmund Husserl: se trata de un manuscrito (el K III 6 según la denominación de Van Breda) que fue colocado al final del libro por Walter Biemel cuando publicó La crisis como volumen VI de Husserliana. Por el modo como aborda sintéticamente toda la temática de esta última gran obra del filósofo alemán, es un texto que ha sido aceptado como conclusión de esta, que originalmente terminaba en el parágrafo 72. El objetivo de este breve trabajo es poner en evidencia cómo este parágrafo —Die Philosophie als menschheitliche Selbstbesinnung, Selbstverwirklichung der Vernunft— expone algunos puntos decisivos de la propuesta de Husserl para salir al paso de la situación de carencia en la que se encontraba (y en cierto sentido todavía se encuentra) la humanidad. Concentramos nuestra atención sobre los puntos donde Edmund Husserl plantea en qué consiste la tarea del filósofo, ese “renovado comienzo” (erneute Anfang) que la filosofía entendida como fenomenología trascendental ha venido a traer a la historia de la humanidad.

À la question de savoir quel être a quatre jambes le matin, deux le midi et trois le soir, la réponse est donc l'homme. Mais si l'énigme de la Sphinge est résolue par OEdipe, loin s'en faut que le problème posé par sa sagacité le soit également. Car comment l'homme qui sait ce qu'est l'homme ne saurait-il pas l'homme qu'il est ? On comprendra ainsi le « Connais-toi toi-même » de la sagesse antique. Mais au regard des recherches des sciences humaines contemporaines, quid novi sub sole ? Serions-nous fondés à croire que rien n'est plus indéfini, voire plus indéfinissable que notre être même ? En naviguant au gré des difficultés, sinon des apories de la philosophie pour en déterminer la nature, c'est précisément ce noeud gordien qu'il s'agira de trancher.

L'A. presente quelques technologies genetiques ainsi que quelques nuances ethiques a la lumiere de paradigmes anthropologiques comme celui de la co-creation. L'etre humain reste un etre historique, situe dans le temps, determine par la culture de son temps mais toujours a la recherche d'une forme de perfection. Les jugements sur ce qui est bon, beau ou parfait sont parfois dangereux car ils reposent sur l'externalite des choses. Il est impossible de reduire l'humanite a une question de genes. Les technologies genetiques doivent etre apprehendees a la lumiere d'autres avancees scientifiques et industrielles

This course offers a guided close reading of Aquinas's treatise on man in Summa Theologiae, I, qq. 75-88 with cross-references to primary sources described in the Syntopicon of the Great Books of the Western World and with links to pedagogical resources on study skills.

Il me faut tout d'abord reconnaître à l'Humain d'à côté, la capacité surprenante de m'émerveiller. Du thaumazein platonicien initiant l'observation du mouvement d'une pensée qui n'aura de cesse de s'observer elle-même tout en observant ce qui l'englobe, jusqu'au Sublime exsudé par un Baudelaire à la maladresse hautement enviable, quand il versifie son obsession pour le " feston et l'ourlet " d'une passante ou sa tentation du mal en litanie langoureuse et extatique. Ce qu'il fait, ce que font les 1 Poètes et les Penseurs de la Matière ou de l'Immatériel se frottant à la complexité de notre agir pour se l'approprier et faire émerger tous les lieux insolites, insoupçonnés que l'humain habite, ceci est pur ravissement. Serait-ce parce que ce qui me différencie d'une plante verte est mon impossibilité de me nourrir de ce qui pousse simplement sous mes pieds, de transformer passivement une énergie solaire dont on m'aura dit il y a longtemps qu'elle irradie les bons comme les méchants? Des milliards d'années d'évolution m'ont dotée d'un cerveau de trois étages où se superposent le limbique nécessaire au maintien de ma structure biologique, l'hippocampe formant ou déformant mes souvenirs au gré de mes actions, de perturbations environnementales que je finis par percevoir comme étant agréables ou nociceptives, portant déplaisir, punition, inhibition et donc angoisse en germe. Heureusement pour moi, ma boîte crânienne loge encore un cortex associatif, qui sert d'alibi aux deux autres et leur permet de dissimuler tout le réel impoétique de leur mission (consommation-copulation) dans l'imaginaire. Oui, " le fait réellement humain résulte de la possibilité que possède le cerveau de notre espèce de donner naissance, par un travail associatif des faits mémorisés, à un troisième niveau de structure, qui vient s'ajouter aux structures innées puis acquises. Ce sont les structures imaginaires. L'Homme ajoute de l'information à la matière ". Et merci. Même si je ne sais pas quoi faire de cette information dans l'expérience que je fais du Sublime.

The question of interpreting man as the imago dei has always been a discussion among religious faithful especially during the early epoch of the Patristic period. Various interpretations have come up trying to approximate its intentional meaning through modern biblical exegetical studies or in the light of contemporary trends in Christian Theologies.

The goal of this essay is to explore the ethical nuances of genetic engineering in the light of an anthropological interpretation of the imago dei. In no way does this intend to lay down a categorical ethical judgment on certain technologies of gene manipulation, much less to resolve the controversies that abound.

Likewise, it should be clear that this essay is not primarily or  substantially an exercise of theological discussion and assessment, though there will always be theological allocutions. It aims to explore the theoretic framework that constitutes the backdrop of the ethic of genetic engineering, the backdrop which constitutes the context of our judgments in the concrete cases of technological application.

In the quest for the dignity of man, one the forerunners the in the existential times is blessed John Paul II. As a professor of phenomenology at Lublin, as cardinal Wojtyla and as Pope John Paul II, his primary interest was to restore the dignity of man. The third chapter is an attempt to know personalism in the words of Pope John Paul II. It is impossible to speculate the entire writings of Pope John Paul II since his works are numerous he was more of a spiritual leader. Here we concentrate only on some of his books and social doctrines. Popes view toward man is the continuation of the philosophy of Max Scheler. However, the relation bound man’s identity is given a further touch through the concept of love in the Pope's understanding of man

<p>Recibido: 16/2/2014 • Aceptado: 29/9/2015</p><p>La noción de «género» se ha utilizado de diversos modos a lo largo de la historia. Sin reconocer que es una noción análoga, se ha confundido al género en tanto hecho, con los estudios que lo abordan y con las propuestas políticas que visibilizan los problemas y necesidades ocasionados por la construcción social que interpreta el sexo y la sexualidad. Este estudio se centrará en la evidencia de la existencia de la diferenciación sexual y en el reconocimiento de las múltiples modalidades de su realización socio-cultural e histórica. Utilizando algunos elementos del personalismo de Karol Wojtyła y del pensamiento clásico, ofreceremos una interpretación sobre las relaciones entre género, sexualidad y sujeto personal.</p><p> </p>

What is a Man? A question that has been for ages. A question whether to determine the true meaning of man itself. Man can be find as a curious, pre-destined, beautiful, lust for domination, meaningless, and a meaningful being. Despite of this different term that where used to define the true meaning of Man, time always changes it meaning. That's why the meaning of man is always at the verge of changing.

This paper presents ways in teaching indigenous peace concepts from Visayan fisherfolks and farmers through their integration to the teaching of the Philosophy of the Human Person. This study aims to determine fisherfolks and farmers' notions of peace through the qualitative research method of hermeneutic phenomenology. This study finds out that the respondents understand peace through the concept of Kinabuhi sa Kinaiyahan , Gugma sa Isig ka Tawo and Pagsalig ug Pagtuo sa Ginoo. These concepts are fit to be integrated in the four significant lessons of the course. This study concludes that this research has given marginalized people a chance to air their voices. This study also concludes that the integration of indigenous peace concepts has made the teaching of Philosophy more meaningful and relevant.