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Philosophical Anthropology (philosophical + anthropology)
Selected AbstractsPhilosophical Anthropology Can Help Social Scientists Learn from Empirical TestsJOURNAL FOR THE THEORY OF SOCIAL BEHAVIOUR, Issue 3 2007JOHN WETTERSTEN ABSTRACT Popper's theory of demarcation has set the standard of falsifiability for all sciences. But not all falsifiable theories are part of science and some tests of scientific theories are better than others. Popper's theory has led to the banning of metaphysical and/or philosophical anthropological theories from science. But Joseph Agassi has supplemented Popper's theory to explain how such theories are useful as research programs within science. This theory can also be used to explain how interesting tests may be found. Theories of rationality may be used to illustrate this point by showing how they fail or succeed in producing interesting and testable hypotheses in the social sciences. [source] Dewey's Conception of an Environment for Teaching and LearningCURRICULUM INQUIRY, Issue 3 2002David T. Hansen In this article, I examine the main contours of John Dewey's conception of an environment for teaching and learning. I show how his conception derives from two components of his philosophical anthropology: (1) his understanding of the nature of a growing self, and (2) his view of how human beings influence one another. With this background in place, I examine why Dewey argues that an environment for teaching and learning should be what he calls "simplified, purified, balanced, and steadying." I discuss how Dewey distinguishes an educative environment from what he calls "surroundings." Finally, I address why he argues that teachers should not focus directly on learning, but rather on the environment that obtains in the classroom. Throughout the article, I try to show how timely and powerful Dewey's conception of an environment remains,for teachers, teacher educators, and all who care about meaningful teaching and learning. [source] PAUL RICOEUR AT THE FOOT OF THE CROSS: NARRATIVE IDENTITY AND THE RESURRECTION OF THE BODYMODERN THEOLOGY, Issue 4 2009MICHAEL W. DeLASHMUTT This article attempts to reconcile the holistically understood and embodied philosophical anthropology indicated by Paul Ricoeur's concept of "narrative identity" with Christian personal eschatology, as realized in the bodily resurrection of Jesus of Nazareth. Narrative identity resonates with spiritual autobiography in the Christian tradition,evinced here by a brief comparison with the confessed self of St Augustine of Hippo,and offers to theology a means of explaining identity in a way which: 1) places care for the other firmly within the construction of one's sense of self; 2) accounts for radical change over time and 3) hints at the possibility of the in-breaking of the infinite into the finite. In this article I will contend that narrative identity provides theology with an exemplary means of framing selfhood which is ultimately congruent with the orthodox Christian belief in the resurrection of the body. [source] UPHOLDING THE HUMANUM: SCIENCE AND THEOLOGY'S FOUNDATIONAL CHARACTER1THE HEYTHROP JOURNAL, Issue 3 2006PAUL ALLEN Theologians in the liberal tradition have developed the distinctive method of critically correlating Christian revelation with critical interpretations of history, texts and social realities. Non-foundationalists react to this stance by developing theological anthropologies for which interdisciplinary correlation is deemed unnecessary. In response, this paper argues for a retrieval of a philosophical anthropology that address the advances made in the fields of genetics and evolutionary biology, though aware of the secularizing failings of theological liberalism. In contrast to the anti-religious materialism of scientists such as Daniel Dennett and Steven Pinker, human freedom needs to be argued on the basis of complexity science and the emergent systems it explains. Both correlationist and non-foundationalist theological strategies are unable to respond to the threat to human freedom posed by scientific materialism. The science of emergent complex structures is the most plausible research programme for constructing a viable theological anthropology. To uphold the humanum is to uphold human freedom based on a scature. This leads me to suggest that theology is best characterized as foundationalist in the general sense of its universal scope. [source] | ||||||||||