Jigon mutum daga ra'ayi na Turai falsafa

Ana zargin Kiristanci ya jũyar da falsafa fahimtar ɗan adam matsaloli - maimakon kasancewa daya daga cikin abubuwa na duniya kamar yadda shi ne idan for tsufa, ya zo ya zauna a musamman wuri da aka ba shi ta hanyar Allah. A daya hannun, shi da aka halitta da Allah ga wani musamman manufa, a kan sauran - ya rabu da shi a sakamakon fall. Saboda haka, tauhidin tunani na farko ƙarni na mu zamanin ne jigon mutumin a cikin irin dualistic, tsaga. A Kirista falsafa na tsakiyar zamanai shi aka mamaye da rukunan cewa allahntaka da kuma dabi'ar mutum ne kamar a surar Almasihu. Almasihu ya zama mutum, ba tare da fasa yin zama Allah, kuma a lokaci guda kowane mutum da nagarta na familiarizing tare da alheri, zuwa ga Kristi.

Wannan shi ne na musamman da wuri a cikin sararin samaniya, tsakanin kwarin baƙin ciki, kuma da Allah ya yi da Thinkers na Renaissance haka "takaice", wanda, da suka yi ĩmãni, an kai tsaye alaka da macrocosm (da kuma a cikin wannan wasa biyu pantheism da Kirista Sufi). Feminism lafazin faransanci wani mutum da kõme ba, kuma babu wanda zai iya daidaita, kuma Nikolay Kuzansky, Paracelsus, Boehme kuma ya bayyana cewa, "da macrocosm da takaice - shine jigon daya." Duk da haka, sabon Turai rationalism daban tada tambaya ga abin da yake ainihin mutum. Tun Descartes a sahun gaba ga definition hõrarru cikin ikon tunani, saboda ƙayyadaddu na rationalism kasancewa daga mutane ga shi a cikin zuciyarsa. Idan Descartes haka gani a cikin dangantaka tsakanin jiki da kuma ruhaniya aka gyara na wani psychophysical paralellizm, da Leibniz yi ĩmãni su rabuwa. Haskakarka, godiya ga La Mettrie, ya ba mu irin wannan aphorism kamar "mutum-inji", kamar yadda Faransa Falsafa yi imani da cewa rai ne m tare da sani, amsa ga waje da kuma ciki samuwar kasashe.

A cikin XVIII karni, matsalar na "jigon mutumin da ya ke," ya zama daya daga cikin muhimman falsafa tambayoyi. Alal misali, Kant fitowa daga dualistic fassarar wani m kasancewarsa, na zuwa daban-daban "kaunun" - halitta larura da kuma halin kirki. Ya kira da Physiology dukkan abin da ke sa mutum halitta, kuma pragmatics - abin da yake mai hankali da dabba ya yi, ko da yake iya zana daga kansa. Duk da haka, wasu wakilan gargajiya falsafar Jamus da aka dauka a matsayin abin koyi misali na Renaissance (kamar sa'iqi, Goethe, masu bayar da shawarwarin da "halitta falsafar romanticism"). Sa'iqi ce cewa mutum - wannan shi ne na farko yantaccen bawansa yanayi, domin ya ji ne ba kamar yadda kayyade kamar yadda a cikin dabbobi, da kuma masu iya haifar da al'ada, har ma da Novalis kira tarihi na aiyuka Anthropology.

A Hegel ta Falsafa na Ruhu zo daga halitta tun zuwan wani m kasancewarsa. Jigon mutum bisa ga Hegel ne kai-fahimtar Wadãtacce Idea. A farko, ta zama sane da kanta a matsayin mai kayadadden (Anthropology, phenomenology, Psychology). sa'an nan - a matsayin haƙiƙa (doka, kyawawan dabi'u, jihar). kuma a karshe a matsayin cikakkar Ruhu (art, addini da kuma falsafa). Tare da tarihi na karshe kammala da ci gaban tunani da ruhu kamar yadda ya kõmo zuwa kansa, bisa ga doka na negation of negation. A general, da Jamus falsafa na wannan zamani, ya yi imanin cewa mutane ne da batutuwa na ruhaniya aiki, wanda halitta duniya na al'ada, mãsu bãyar da na kowa manufa da kuma wani m farko.

Riga Feuerbach soki Hegel, ya fahimci mutumin a matsayin mai son sha'awa-corporeal halittu. Markisanci ne zuwa ga wani bayani na halitta da kuma na zaman jama'a a cikin "Homo sapiens" dangane da manufa na jari-hujja monism, ganin shi a matsayin samfurin da kuma batun zaman jama'a da kuma aiki rai. Babban abu - shi ne zamantakewa yanayi na mutum, kamar yadda shi ne totality of duk zamantakewa gami, Marx ya ce. XIX karni wadãtar Anthropology m Concepts, Highlights jigon da kuma ikon da cewa karya waje da tunani (ji, so, da dai sauransu). A fifiko a wannan yanki Nietzsche yana zaton wasan da nishaxi, da tausaya, maimakon dalilin da sani. Kirkegor mafi muhimmanci gani a cikin yi nufin, wanda, a gaskiya, akwai mutum haihuwa, kuma ta hanyar da na halitta kasancewarsa zama mai ruhaniya kasancewarsa.

Biosocial yanayin mutumin da aka gani ba a matsayin m ra'ayin domin karni na ashirin, saboda da Thinkers na zamani shekaru musamman damuwa game da mutum, dangane da wanda mutane da yawa yankunan mu na zamani falsafa kira personalistic. A cewar su, da mutum, ba za a iya rage zuwa wani muhimman hakkokin akai. Qaryata biyu zamantakewa da kuma mechanistic kusa, rayuwa da kuma personalism suna bred a daban-daban kwatance da manufar individuality (a matsayin wani ɓangare na halitta da kuma zamantakewa dukan) da kuma ainihi (a musamman ruhaniya kai-kafiya). Ideas "falsafar rayuwa" (Dilthey) da kuma phenomenology (Gusserl) kafa dalilin falsafa Anthropology a matsayin mai raba kwarara (Scheller, Plesner, Geleen, "al'adu Anthropology Rothakkera et al.). Ko da yake wakilan Freudianism da related makarantu halayyar da ya rage naturalistic m.