The Philosophical Anthropology of Heinrich Popitz

This analysis places the English translation of Heinrich Popitz’s (2017) Phenomena of Power: Authority, Domination, and Violence in the broader tradition of philosophical anthropology. It is argued anthropological arguments such as that offered by Popitz give insights not otherwise available to strict disciplinary inquiries. Poptiz’s discussion of power also suggests an important tension in philosophical anthropology. While Popitz contends power relations are “humanly produced realities” not “imposed by nature,” he nevertheless provides some support that physical and biological factors might contribute to an understanding of power. This discussion illustrates this tension using examples drawn from Popitz discussion of power, threats of violence, and the exercise of authority.     

人学研究必须创新--第三届全国人学学术研讨会综述

20 0 0年 1 0月 1 4日— 1 6日 ,第三届全国人学学术研讨会在重庆举行 ,研讨会由中国人学学会、西南师范大学、北京大学人学研究中心联合发起 ,与会学者 6 0余人 ,提交论文 40多篇。会议主题是“人学与建设中国特色社会主义” ,学者们交流了最近一年多来人学研究的最新成果 ,着重探讨了进入新千年和新世纪的人学建设问题。一、关于人类中心主义和反人类中心主义的争论有的学者指出 ,在人和自然的关系上 ,人类中心主义主张人与自然的关系就是人认识、改造和征服自然以满足自身的需要。而反人类中心主义则认为 ,2 0世纪下半叶以来 ,随着科技飞…     

Ontological Phenomenology: The Philosophical Project of Hedwig Conrad-Martius

The special importance of the system of Hedwig Conrad-Martius lies in that she takes up the ideas of her teacher Husserl and pursues them on an independent path of phenomenology carefully anchored in the history of philosophy. This above all made possible the philosophical grasping of the then revolutionary findings in the modern natural sciences, especially in physics and medicine. The question concerning the border between the natural sciences and philosophy is today still debated with just as much urgency—indeed, ethically with even more urgency—as it was in her time. By virtue of this alone, her ideas can be of great help to us. The natural scientific progress made since her time does not, however, present a barrier; rather it corresponds to the spirit of phenomenology: not to produce results with rigid intellectual frameworks, but to make available a tool with which the world in its diversity—and thus also for its modern, ever-changing issues—can be disclosed ever anew. The essay will consist of an overview of the life of Hedwig Conrad-Martius, an introduction to the essential ideas of her work: her concept of essence and her formulation of phenomenological ideation [Wesensschau], a brief sketch of her epistemology and an exposition of her ontological conception of “real ontology” [Realontologie].

初探宗教现象学

宗教现象学是当代西方文化中使用现象学方法来诠释宗教的一种学说，它在理论上与传统宗教的理性实体学说和自然神学理论相区别，一是将宗教的论证方式由外在实体出发转向由人的直观意识出发，二是将对神的论证由理性论证的途径改变为意识直观和生存体验的途径。宗教现象学把人的直观意识体验和生存感受作为其理论的出发点，它同时把宗教理解为前导入的生存的意义纲领。宗教现象学跨越了现象学、存在主义、解释学、心理学、人类学及神学等多个学科，尚有许多理论问题有待进一步澄清。     

现象学和宗教现象学:对一种宗教学方法的思考

本文拟通过对哲学意义上的现象学和宗教现象学核心概念的整理,考查二者之间的联系与区别,并试图从哲学现象学的角度反观宗教现象学,重新思考宗教现象学的可能性及宗教研究的方法问题。     

从舍勒伦理学的观点看哲学人类学的地位

德国现象学家舍勒的思想庞杂多变,对于他晚年提出的哲学人类学的意义及在舍勒哲学中的地位,众说纷纭.本文论证其哲学人类学实是舍氏伦理学提出的伦理人格主义的发展和完成.     

人学与哲学的关系辨正

在国内哲学界,许多人认为,人学就是关于人的哲学.然而,这一表面上看来不成问题的命题至少隐含着两个理论上的陷阱:其一,似乎人学只是哲学理论内容的一部分,除此之处还存在着别的不是关于人的哲学或研究与人无关的东西的哲学;其二,似乎人学只是哲学的一种形态,除此之外还存在着非人学的哲学形态.     

第五届全国人学学术研讨会在上海举行

20 0 2年 1 2月 2～ 4日 ,由中国人学学会、上海大学社会科学院、上海社会科学院哲学所、上海市哲学学会等单位联合举办的第五届全国人学学术研讨会在上海召开。来自全国各地的专家学者 1 0 0余人与会。会议围绕着党的十六大精神对人学建设的意义 ;“三个代表”与马克思主义人学 ;全面建设小康社会对中国人学研究的推进 ;人的自由全面发展的理论和实践 ,社会主义市场经济与人的理论的研究 ;当代中国人学发展的历程等专题进行了讨论。一、关于人自由全面发展的问题有学者提出 ,对人的全面发展应当动态地理解 ,即人的全面发展不仅是一个理想的…     

Phenomenology and Theology—Reflections on the Study of Religion

The academic study of religious belief and practice is frequently taken to debunk the content of religion. This attitude impedes the science-theology dialogue and causes believers to react defensively toward studies of religion. I argue that a large, although not unrestricted, domain exists in which phenomenology of religion is neutral with respect to content, that is, compatible with either belief or unbelief. Theology can constructively interact with secular studies of religion, in some cases even explicitly hostile ones. Three themes emerge that elaborate on this interaction: (1) the claim that a scientific study of religion is capable of refuting belief is a logical mistake; (2) religious practice, and to some extent belief, can benefit from secular scrutiny; (3) the entirety of religious expressions is richer than the content that can be captured by analytical study of the phenomenon.     

Between Luxury and Need: The Idea of Distance in Philosophical Anthropology

Abstract

This paper offers a critical analysis of the use of the idea of distance in philosophical anthropology. Distance is generally presented in works of philosophical anthropology as the ideal coping strategy, which rests in turn on the thesis of the instinct deficiency of the human species. Some of the features of species life, such as its sophisticated use of symbolic forms, come to be seen as necessary parts of this general coping strategy, rather than a merely expressive outlet, incidental to the ultimate goal of life preservation. The paper analyses the arguments used in support of the thesis of instinct deficiency in Hans Blumenberg and considers their implications for the status of symbolic expression in species life. It contrasts the approach this thesis involves with one that proceeds by presenting and arguing from biological evolutionary evidence. The contrast is used to examine the questions: in what sense instinct deficiency is specifically anthropological, and in what precise sense philosophical anthropology is ‘philosophical’.     

Homo Orans: Von Balthasar's Christocentric Philosophical Anthropology

Hans Urs von Balthasar's philosophical anthropology is the premise not only of his religious epistemology, but also of his whole theological enterprise. The importance of his anthropology to the rest of his theology is often overlooked, because its fundamentals are set out in an early work to which little critical attention has been given: Das Betrachtende Gebet – a work which emphasizes the "necessity of prayer". According to von Balthasar, in praying, one encounters God, and it is through this encounter that one can attain authentic personal identity and genuine fulfilment. In short, what this early work indicates is a conception of humanity as homo orans .     

第四届人学学术研讨会综述

中国人学学会会员代表大会暨第四届学术研讨会近期在北京大学召开 ,会议围绕以下问题展开了研讨。一、探讨学科定位 ,注重问题研究关于人学的学科定位以及人学与哲学的关系等问题一直是多年来争论不休的问题。目前对哲学与人学的关系的认识大致有三种观点 :一种可以说是等同论     

Phenomenology as first philosophy

The paper interprets phenomenology as a mode of inquiry that addresses fundamental questions of first philosophy, beyond the limitation of the practice by its leading theorists to the study of mere appearances. I draw on Adorno's critique of phenomenology to show that it has typically functioned as a mode of first philosophy, but I part with Adorno to argue that it ought to be practiced as such, to address consciously a sceptical worry about the gap between appearance and reality that Husserl modestly claimed to have bracketed. Noting Husserl's and Adorno's shared worries about the project of first philosophy, to know the world beyond appearances, I draw on Nietzsche to argue phenomenology ought nonetheless to address real matters of concern.     

哈贝马斯宗教哲学思想研究述评

哈贝马斯(Jürgen Habermas,1929~2004)是当代西方著名的哲学家、社会理论家,他的研究领域十分广泛,涉及哲学、社会学、政治学、伦理学、宗教神学等,他的思想在世界范围内产生了广泛的影响。一哈贝马斯虽然涉猎广泛,但他主要提出的是一种哲学思想。虽然在他的哲学思想中包含着丰富的宗教神学思想,但却一直没有得到哲学界和宗教学界应有的重视和研究。之所以出现这种情况,有以下几个方面的原因。首先,从哈贝马斯整个哲学的主流旨趣上看,哈贝马斯不仅不把宗教神学作为哲学研究的对象,他本人也没有写过一部真正的宗教神学方面的著作。即使哈贝…