arnold gehlen antropologia filosofica pdf

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. To be a human is to be a composite of soul and body, and that the soul is superior to the body. It sufficed for him to admit that they were metaphysically distinct. 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. Soul is a kind of substance, participating in reason, fit for ruling the body.

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. After the fall of humanity they are now experiencing dramatic combat between one another. Initially, the two elements were in perfect harmony. Īugustine's favourite figure to describe body-soul unity is marriage: caro tua, coniux tua – your body is your wife. (.) For these pertain not to ornament or aid which is applied from without, but to the very nature of man. In no wise are the bodies themselves to be spurned. 5 (420 AD) he insisted that the body is essential part of the human person: In his late treatise On Care to Be Had for the Dead sec.

He was much closer in this anthropological view to Aristotle than to Plato. Īugustine saw the human being as a perfect unity of two substances: soul and body. Augustine has been cited by Husserl and Heidegger as one of the early writers to inquire on time-consciousness and the role of seeing in the feeling of ' Being-in-the-world'. Augustine of Hippo was one of the first Christian ancient Latin authors with a very clear anthropological vision, although it is not clear if he had any influence on Max Scheler, the founder of philosophical anthropology as an independent discipline, nor on any of the major philosophers that followed him.

Arnold gehlen antropologia filosofica pdf