I-Philosophical Anthropology

Akunakwenzeka ukucacisa ngokunembile isikhathi sokuvela kwe-anthropology yefilosofi njengesiyalo esihlukile sefilosofi. Izazi zefilosofi zase-Ancient Greece, India naseChina zazama ukuxazulula inkinga yomuntu, ngendlela ehlukile. I-anthropology yefilosofi yisayensi yesisekelo somuntu, ubudlelwane bakhe nemvelo nomphakathi, kuye, kwabanye abantu, mayelana nemvelaphi yakhe, mayelana nemithetho eyisisekelo yokuba khona kwakhe.

Umsebenzi ka K. Helvetius "On Man" noma "Anthropology" ka-I. Kant usuvele ucwaningo lwesayensi olunikezwe inkinga yomuntu. Ekhulwini lama-20, ifilosofi izama ukuxazulula umsebenzi onzima: ukuthuthukisa inkolelo eyodwa yesistimu ehlelekile. I. Kant wayekholelwa ukuthi ifilosofi ephendula imibuzo emine eyinhloko (yini engingayayazi, engingayenza, yini engingayethemba, yimuphi umuntu?), Imibuzo emithathu yokuqala kufanele incishiswe ibe sesine, nazo zonke izazi zesayensi - Ku-anthropology. Ngokusho kuka-I. Kant, i-anthropology yefilosofi iyisayensi eyisisekelo, kodwa kuba yedwa lapho umuntu eqala ukucabanga ukuthi ungubani, ukuthi uvelaphi, lapho ehamba nokuthi uhluke kanjani ezilwaneni, nakweminye imibandela.

Iyini isihloko salesi sayensi? Yiziphi izinkinga azihlola manje, futhi uzoqhubeka nokutadisha? Isihloko se- anthropology yefilosofi : okuyisisekelo somuntu, umsuka wakhe, uhlobo lwezinto ezibonakalayo, izinto eziphilayo kanye nezingokomoya zomuntu, isimiso sobudlelwane bomuntu (emphakathini, komunye, imvelo, isiko, njll), konke okuyizinto ezikhona zokuphila kwabantu (umsebenzi, ukudala, ukufa, umdlalo , Uthando, njll)

UMnu. Scheler wabhala ukuthi esikhathini sethu, okokuqala ngqa eminyakeni eyizinkulungwane eziyishumi, inkinga yomuntu ibonakala-ayikwazi ukuthi ungubani, kodwa uyazi ukuthi akakwazi lokhu. Imisebenzi yesayense kaMnu Buber, M. Scheler, A. Gehlen, H. Plesner ngefilosofi yaveza ukubonakala kwesihloko esithi "ukuphenduka kwe-anthropological". Ososayensi abaningi baxhunyaniswe nezinkinga ze-anthropological futhi, ngenxa yalokho, izinkomba ezimbili zivela: ngakolunye uhlangothi, abanye ososayensi bazama ukuxhuma lonke ulwazi lwesayensi nakho konke kumuntu, futhi ngakolunye uhlangothi, kukhona imizamo yokunqoba i-anthropology, njengoba ithi, "iphupho le-anthropological", "i-anthropological Madness "futhi ufike olwazini ngomgomo, ngokoqobo, i-intology ngaphandle komuntu.

Ososayensi bebelokhu behola le mpikiswano yesayensi iminyaka eminingana kakade, futhi ingxoxo ingalindelekile ukuba igcwaliswe esikhathini esizayo esiseduze. Ngenxa yalokho, i-anthropology yefilosofi Sonke isikhathi kufanele sakha okuthile, sibonise, isibonelo, ukuthi ngaphandle kokulungiswa kwe-anthropological, yonke iminye imibono ilahlekelwa ingqondo yawo yangaphakathi nencazelo. Ngakho-ke, e-physics nase-synergetics kubonakala isimiso okuthiwa i-anthropic, okufakazela ukuthi indawo yonke kufanele ibe nezinto ezivumela ukuthuthukiswa kokuphila okunengqondo, okungukuthi, kulokhu, umuntu.

I-anthropology yefilosofi isanda kuqala ukuthatha isikhundla sesayensi entsha eyisisekelo ngomuntu, hhayi nje ukuba ibe yingxenye ngaphakathi kohlaka lwesayensi yefilosofi. Ngenhloso yokuqinisa le ndlela, uhlale ezama ukwenza ulimi olungazwakala izimfihlo eziyinhloko zokuba khona kwabantu, ukufaneleka kwalo nokuthinta kuze kube phakade, ubukhulu bomoya walo nokuthobeka kwezintshisekelo zezilwane, ubuqotho bayo nokuphikisana. Kuyathakazelisa ukuthi ngezinye izikhathi ososayensi abangabasekeli be-anthropology yefilosofi babethulisa ulimi lwabo, bahlakulela imikhakha yayo kanye nendlela yokuqala yokuhlaziywa komuntu. Ngakho, isibonelo, kwenzeke nabameleli be-postmodernism. Bakha, bakhulume ulimi lwabo, babambe iqhaza ekuthuthukiseni igama, ngosizo lomuntu ongachaza ukuthi kusho ukuthini.

Kodwa-ke, kufanele kuqaphele ukuthi ulimi olunjalo alukadalwa, futhi i-anthropology yefilosofi ayikaze ibe yisayensi eyisisekelo ehlelekile mayelana nendoda.

Mhlawumbe, ngeke kube njalo, kodwa isidingo salabo abacabanga, abafuna incazelo yokuphila kwabo kanye nesimo sabantu abasosayensi, bayohlale bekhona.