The Philosophical Anthropology, from a general point of view, is one that looks to humans as a species evolved after a long process of changes and adaptations unique, understanding that in turn is the only living being able to question about himself and on the meaning of existence it has lived. One of the first approaches that makes Gevaert, referring to questions and issues concerning the Philosophical Anthropology, refers to the fact that humankind is at a historic moment, as is, in general, more mature than in times old, to answer the question what is man? Or where I turn? but in turn, I would add, also more than ever, man, is enveloped in a world that is moving away from such questions, a world accelerated and materialistic, competitive and exclusionary.
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A world of a creator be lost in their own environment and disenchanted by the failure of the system of government, democracy, science, religion and God. A human being who has been submerged and trapped in the monotony of their daily life and for that reason, found himself disqualified, because by not acknowledging her deepest, its true I was confused between what he is, what has and what it would like to be. All of the above, creates, in my view, a human being unable to consider the fundamental questions that are imposed in the field of philosophical anthropology. What is the importance that human beings can stop itself and rethink about what he is and the meaning of their existence? What if we limit ourselves to creating a society fully driven by science, technology and marketing? Are we not now living in a society like that? "A world dominated solely by science or technology could even be uninhabitable not only from a biological perspective, but from a spiritual and cultural development." [1]
The loss of identity and disappointment felt by human beings themselves Also, responding to questions about "being", the "why" and "why" of existence, become our time, one of the most urgent tasks of the Antropologìa Filosòfica. For this reason, urge a science that can give a satisfactory answer, and if not, at least one answer to the crucial issue of human beings in the cosmos, in life, a response that has been in a more strict sense, question that has pursued the "monkey Lucky" since it has use reason.
The philosophical anthropology, raises Gevaert, is not removed from the sleeve problems of men. The already there, and recognizes the critical studies, trying to find an answer illuminating the concrete and existential problems of this "be" thrown in the world, which feels the anguish, emptiness, the need to find answers to more questions fundamental than those who answered the science itself, be that as well planteò Heidegger, is led by accepting its limitations, to cope with the certainty of death and his own limitations, to apprehend the true meaning of being and freedom . Gevaert takes a step further in dealing with the Philosophical Anthropology and proceeded to systematize the problem anthropological grouped around three themes, namely: Stupor and admiration Frustration and disappointment And the negative experience of emptiness Amazingly, before the courage to conquer nature, the seas and mountains. Given the artistic genius, which is expressed in art or with the fascination of friendship and love. Frustration at the failure of the life, hard work, loneliness, abandonment, inmisericordia of a globalized world and exclusionary.
Experience vacuum on the bitter experience of daily life, before vacìo social structures that do not take into account the most profound personal dimensions of human beings, most typical case of industrialized civilizations and streamlined, where the individual is nothing more than a a large piece of machinery assembly, easily replaced by another, if not paid well in its operation. Finally, it interrogates Gevaert, what is the Philosophical Anthropology? "... Any attempt to develop philosophically the specific problems of (human)…,… is part of philosophy that studies the human subject as subject…… which raises the key question what is man? Who am I? ". [2]
It is the Philosophical Anthropology, a rational response of human beings on itself, which unlike other disciplines, studying the individual staff as a subject in its entirety. His ultimate intention is to understand the human being in their relationship with nature, its me, with the absolute and with the transcendent. In a world plunged into the speed and consumerism, by manipulating the masses, by the wildness and "mechanization" of human beings, Antropologìa Filosòfica has the task of being a "high there," you are looking for the individual found with himself and that does not conform with an exclusive post-modernity and pessimistic.
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A world of a creator be lost in their own environment and disenchanted by the failure of the system of government, democracy, science, religion and God. A human being who has been submerged and trapped in the monotony of their daily life and for that reason, found himself disqualified, because by not acknowledging her deepest, its true I was confused between what he is, what has and what it would like to be. All of the above, creates, in my view, a human being unable to consider the fundamental questions that are imposed in the field of philosophical anthropology. What is the importance that human beings can stop itself and rethink about what he is and the meaning of their existence? What if we limit ourselves to creating a society fully driven by science, technology and marketing? Are we not now living in a society like that? "A world dominated solely by science or technology could even be uninhabitable not only from a biological perspective, but from a spiritual and cultural development." [1]
The loss of identity and disappointment felt by human beings themselves Also, responding to questions about "being", the "why" and "why" of existence, become our time, one of the most urgent tasks of the Antropologìa Filosòfica. For this reason, urge a science that can give a satisfactory answer, and if not, at least one answer to the crucial issue of human beings in the cosmos, in life, a response that has been in a more strict sense, question that has pursued the "monkey Lucky" since it has use reason.
The philosophical anthropology, raises Gevaert, is not removed from the sleeve problems of men. The already there, and recognizes the critical studies, trying to find an answer illuminating the concrete and existential problems of this "be" thrown in the world, which feels the anguish, emptiness, the need to find answers to more questions fundamental than those who answered the science itself, be that as well planteò Heidegger, is led by accepting its limitations, to cope with the certainty of death and his own limitations, to apprehend the true meaning of being and freedom . Gevaert takes a step further in dealing with the Philosophical Anthropology and proceeded to systematize the problem anthropological grouped around three themes, namely: Stupor and admiration Frustration and disappointment And the negative experience of emptiness Amazingly, before the courage to conquer nature, the seas and mountains. Given the artistic genius, which is expressed in art or with the fascination of friendship and love. Frustration at the failure of the life, hard work, loneliness, abandonment, inmisericordia of a globalized world and exclusionary.
Experience vacuum on the bitter experience of daily life, before vacìo social structures that do not take into account the most profound personal dimensions of human beings, most typical case of industrialized civilizations and streamlined, where the individual is nothing more than a a large piece of machinery assembly, easily replaced by another, if not paid well in its operation. Finally, it interrogates Gevaert, what is the Philosophical Anthropology? "... Any attempt to develop philosophically the specific problems of (human)…,… is part of philosophy that studies the human subject as subject…… which raises the key question what is man? Who am I? ". [2]
It is the Philosophical Anthropology, a rational response of human beings on itself, which unlike other disciplines, studying the individual staff as a subject in its entirety. His ultimate intention is to understand the human being in their relationship with nature, its me, with the absolute and with the transcendent. In a world plunged into the speed and consumerism, by manipulating the masses, by the wildness and "mechanization" of human beings, Antropologìa Filosòfica has the task of being a "high there," you are looking for the individual found with himself and that does not conform with an exclusive post-modernity and pessimistic.
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