Philosophy Dictionary of ArgumentsHome
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| Humans: Humans, or Homo sapiens, are the most intelligent and widespread species of primates. Humans are characterized by bipedalism, large brains, and capacity for articulate speech and abstract reasoning. Humans are social creatures who live in complex societies. See also Society, Reason, Thinking, Brain, Intelligence, Language._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. | |||
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Aristotle on Humans - Dictionary of Arguments
Gadamer I 317 Humans/Aristotle/Gadamer: Human morality is fundamentally different from nature in that it does not simply have abilities or powers at work in it, but that the human only becomes such a being through what he or she does and how he or she behaves, Gadamer I 318 i.e. but: being so, behaves in a certain way. In this sense, Aristotle contrasts "ethos" with "physis" as an area in which there is no irregularity, but which does not know the regularity of nature, but the changeability and limited regularity of human statutes and human modes of behaviour. >Ethics/Aristotle, >Knowledge/Aristotle, >Generality/Aristotle. - - - Höffe I 65 Man/humans/Aristotle/Höffe: In addition to the (far better known) political anthropology [Aristotle] (...) in the introductory chapter of the animal lore sketches a political zoology. This places humans in a context with those "political animals" which, like the bee, the wasp, the ant and the crane, live together and thereby achieve a collective achievement. The main passage for Aristotle's political anthropology, the second chapter of Book I of Politics, does not take back this biological definition, but explains that man is to a greater extent a political being. While animals are essentially concerned with the simple life (zên), for humans the good and successful life Höffe I 66 (eu zên) also counts. Aristotle's political anthropology thus remains in political >Eudaimonism. 1. community: the individual is not enough for himself: see policy I 2(1) 2. logos: a "biological" particularity, the singular logos nature of man(2). 3. Aristotle qualifies the person living outside the polis as "greedy for war"; he is a "wild animal"; and armed armed armed injustice is the worst. AristotleVsHobbes/Höffe: Unlike Hobbes, Aristotle sees more than just a cure for the threat of war. He considers the friendship that creates harmony to be at least as important as law and justice. 1. Politika I 2, 1252a26–1253a7 2. I 2, 1253a7–18_____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition. |
Gadamer I Hans-Georg Gadamer Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010 Gadamer II H. G. Gadamer The Relevance of the Beautiful, London 1986 German Edition: Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977 Höffe I Otfried Höffe Geschichte des politischen Denkens München 2016 |
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Ed. Martin Schulz, access date 2024-04-16