از مهمترین فیلسوفان این گروه ارسطو میباشد که بین ماهیت انسان به شکل تربیت نشدهاش و ماهیت انسان پس از تغییر و تحول درونی و کسب آگاهیاش نسبت به ذات درونیاش تمایز قائل میشود. در نظر ارسطو این تحول درونی به کمک علم اخلاق میتواند انجام پذیرد.
آن دسته از فلاسفه که معتقد به کمال انسان هستند خود به دو دسته تقسیم میشوند: طبیعت گراها و ضد طبیعت گراها.
فلاسفه معتقد به تغییرناپذیری سرشت انسان
تمامی فلاسفه معتقد به تغییرناپذیری سرشت انسان طبیعت گرا هستند.
Augustine saw the human being as a perfect unity of two substances: soul and body. He was much closer in this anthropological view to Aristotle than to Plato. In his late treatise On Care to Be Had for the Dead sec. 5 (420 AD) he insisted that the body is essential part of the human person:
In no wise are the bodies themselves to be spurned. (...) For these pertain not to ornament or aid which is applied from without, but to the very nature of man.
Augustine's favourite figure to describe body-soul unity is marriage: caro tua, coniux tua – your body is your wife. Initially, the two elements were in perfect harmony. After the fall of humanity they are now experiencing dramatic combat between one another.
They are two categorically different things: the body is a three-dimensional object composed of the four elements, whereas the soul has no spatial dimensions. Soul is a kind of substance, participating in reason, fit for ruling the body. Augustine was not preoccupied, as Plato and Descartes were, with going too much into detail in his efforts to explain the metaphysics of the soul-body union. It sufficed for him to admit that they were metaphysically distinct. To be a human is to be a composite of soul and body, and that the soul is superior to the body. The latter statement is grounded in his hierarchical classification of things into those that merely exist, those that exist and live, and those that exist, live, and have intelligence or reason.
According to N. Blasquez, Augustine's dualism of substances of the body and soul doesn't stop him from seeing the unity of body and soul as a substance itself. Following Aristotle and other ancient philosophers, he defined man as a rational mortal animal – animal rationale mortale.
Immanuel Kant (1724–1804) taught the first lectures on anthropology in the European academic world. He specifically developed a conception of pragmatic anthropology, according to which the human being is studied as a free agent. At the same time, he conceived of his anthropology as an empirical, not a strictly philosophical discipline. Both his philosophical and his anthropological work has been one of the influences in the field during the 19th and 20th century. After Kant, Ludwig Feuerbach is sometimes considered the next most important influence and founder of anthropological philosophy.
Philosophical anthropology as independent discipline
Since its development in the 1920s, in the milieu of Germany Weimar culture, philosophical anthropology has been turned into a philosophical discipline, competing with the other traditional sub-disciplines of philosophy such as epistemology, ethics, metaphysics, logic, and aesthetics. It is the attempt to unify disparate ways of understanding behaviour of humans as both creatures of their social environments and creators of their own values. Although the majority of philosophers throughout the history of philosophy can be said to have a distinctive "anthropology" that undergirds their thought, philosophical anthropology itself, as a specific discipline in philosophy, arose within the later modern period as an outgrowth from developing methods in philosophy, such as phenomenology and existentialism. The former, which draws its energy from methodical reflection on human experience (first person perspective) as from the philosopher's own personal experience, naturally aided the emergence of philosophical explorations of human nature and the human condition.
Max Scheler, from 1900 until 1920 had been a follower of Husserl's phenomenology, the hegemonic form of philosophy in Germany at the time. Scheler sought to apply Husserl's phenomenological approach to different topics. From 1920 Scheler laid the foundation for philosophical anthropology as a philosophical discipline, competing with phenomenology and other philosophic disciplines. Husserl and Martin Heidegger (1889–1976), were the two most authoritative philosophers in Germany at the time, and their criticism to philosophical anthropology and Scheler have had a major impact on the discipline.
In 1953, future pope Karol Wojtyla based his dissertation thesis on Max Scheler, limiting himself to the works Scheler wrote before rejecting Catholicism and the Judeo-Christian tradition in 1920. Wojtyla used Scheler as an example that phenomenology could be reconciled with Catholicism. Some authors have argued that Wojtyla influenced philosophical anthropology.[a][need quotation to verify]
A large focus of philosophical anthropology is also interpersonal relationships, as an attempt to unify disparate ways of understanding the behaviour of humans as both creatures of their social environments and creators of their own values. It analyses also the ontology that is in play in human relationships – of which intersubjectivity is a major theme. Intersubjectivity is the study of how two individuals, subjects, whose experiences and interpretations of the world are radically different understand and relate to each other.
Recently anthropology has begun to shift towards studies of intersubjectivity and other existential/phenomenological themes. Studies of language have also gained new prominence in philosophy and sociology due to language's close ties with the question of intersubjectivity.
Michael D. Jackson's study of intersubjectivity
The academic Michael D. Jackson is another important philosophical anthropologist. His research and fieldwork concentrate on existential themes of "being in the world" (Dasein) as well as interpersonal relationships. His methodology challenges traditional anthropology due to its focus on first-person experience. In his most well known book, Minima Ethnographica which focuses on intersubjectivity and interpersonal relationships, he draws upon his ethnographic fieldwork in order to explore existential theory.
In his latest book, Existential Anthropology, he explores the notion of control, stating that humans anthropomorphize inanimate objects around them in order to enter into an interpersonal relationship with them. In this way humans are able to feel as if they have control over situations that they cannot control because rather than treating the object as an object, they treat it as if it is a rational being capable of understanding their feelings and language. Good examples are prayer to gods to alleviate drought or to help a sick person or cursing at a computer that has ceased to function.
^Husserl, Edmund. Phenomenology of Internal Time-Consciousness. Tr. James S. Churchill. Bloomington: Indiana UP, 1964, 21.
^Heidegger, Being and Time Trs. Macquarrie & Robinson. New York: Harpers, 1964. 171. Articulating on how "Being-in-the-world" is described through thinking about seeing: "The remarkable priority of 'seeing' was noticed particularly by Augustine, in connection with his Interpretation of concupiscentia." Heidegger, quoting the Confessions: "Seeing belongs properly to the eyes. But we even use this word 'seeing' for the other senses when we devote them to cognizing... We not only say, 'See how that shines', ... 'but we even say, 'See how that sounds'".
^Augustine of Hippo, De cura pro mortuis gerendaCSEL 41, 627 [13–22]; PL 40, 595: Nullo modo ipsa spernenda sunt corpora. (...) Haec enim non-ad ornamentum vel adiutorium, quod adhibetur extrinsecus, sed ad ipsam naturam hominis pertinent; Contra Faustum, 22.27; PL 44,418.
^Augustine of Hippo, Enarrationes in psalmos, 143, 6; CCL 40, 2077  – 2078 ); De utilitate ieiunii, 4, 4–5; CCL 46, 234–35.
Philosophical anthropology is a kind of thought arising in times of crisis. The main anthropologists, Max Scheler and Helmuth Plessner, share the same opinion [that it] has appeared as a consequence of the shaking of the Middle Age's order, the roots of which were Greek tradition and Christian religion.
^Thomas Sturm, Kant und die Wissenschaften vom Menschen (Paderborn: Mentis, 2009).
Feuerbach interpreted philosophical anthropologism as the summary of the entire previous development of philosophical thought. Feuerbach was thus the father of the comprehensive system of anthropological philosophy.
^Judith Deutsch Kornblatt, Richard F. Gustafson (1996) Russian religious thoughtp. 140 quotation:
In modern thought, according to Buber, Feuerbach was the most important contributor to philosophical anthropology, next to Kant, because he posited Man as the exclusive object of philosophy...
Ende der 1920er Jahre prominent geworden, weil damals aus verschiedenen Denkrich- tungen und Motiven die Frage nach dem Menschen in die Mitte der philosophischen Problematik rückte. Die philosophische Anthropologie wurde so zu einer neuen Disziplin in der Philosophie neben den eingeführten Subdisziplinen der Erkenntnistheorie, der Ethik, der Metaphysik, der Ästhetik
^ abSchilpp, ed. (1967), The philosophy of Martin Buber, p. 73, It was a neo-Kantian philosopher, Ernst Cassirer, who perhaps more than anyone else contributed to the definition and development of philosophical anthropology in recent decades. Particularly relevant here is Cassirer's conception of man as a symbolizing and mythologizing animal.
^Köchler, Hans (1982), "The Phenomenology of Karol Wojtyla. On the Problem of the Phenomenological Foundation of Anthropology", Philosophy and Phenomenological Research, 42 (3): 326–34, doi:10.2307/2107489, JSTOR2107489.
Agaësse, Paul SJ (2004). L'anthropologie chrétienne selon saint Augustin : image, liberté, péché et grâce. Paris: Médiasèvres. p. 197. ISBN2-900388-68-6.
Gianni, A., (1965) Il problema antropologico, Roma .
Hendrics, E. (1954) Platonisches und Biblisches Denken bei Augustinus, in: Augustinus Magister, Congrès International Augustinien. Communications, Paris, vol. 1.
Karpp, Heinrich (1950). Probleme altchristlicher Anthropologie. Biblische Anthropologie und philosophische Psychologie bei den Kirchen-vatern des dritten Jahrhunderts. Gütersloh: G. Bertelsmann Verlag.
Lucas Lucas, Ramon, Man Incarnate Spirit, a Philosophy of Man Compendium, USA: Circle Press, 2005.