This dissertation critically examines Helmuth Plessner's philosophically ambitious explanation of laughter presented in his Laughing and Crying: A Study of the Limits of Human Behavior. The aim of this dissertation is to demonstrate that Plessner's philosophical anthropology makes a distinctive contribution to our knowledge of the human capacity to laugh and, in the process, to our knowledge of human nature. This dissertation is accordingly addressed not only to philosophers interested in the question of human nature, but to physiologists, psychologists, (...) sociologists, and all other scientists interested in explaining laughter. ;Plessner, who lived from 1892 to 1985, was one of the founders and foremost representatives of the twentieth-century movement of thought known as philosophical anthropology, which he characterizes as "the systematic discussion of questions of the structure of human nature." Against Cartesian dualism, Plessner undertakes to investigate "how the psychological is clasped together with the physical." The project of Laughing and Crying , first published in German in 1940 and translated into English in 1970, is to investigate the conditions of possibility of these two forms of expression "in the basic figure of human existence under the spell of the body." ;Plessner's thesis in Laughing and Crying is that these two forms of expression outstandingly disclose "the secret composition of human nature," which in turn "constitutes the basis of laughing and crying." This dissertation is restricted to laughter in order to facilitate the exposition of this "secret composition," which Plessner names our "eccentric positionality." Chapter 1 establishes a role for philosophical reflection on the phenomenon of laughter in the light of physiological, psychological, and sociological findings. Chapter 2 discusses some of Plessner's earlier writings insofar as they form the background of and thus illuminate his approach to laughter. Chapter 3 examines and elaborates upon the development and details of Plessner's argument in Laughing and Crying. Chapter 4 assesses a criticism of Plessner's argument as "behaviorist." After locating Laughing and Crying within Plessner's corpus and Plessner's corpus within the movement of philosophical anthropology in his day, the conclusion addresses the question of the ongoing significance of this discipline of thought. (shrink)

This is an introduction to a series of essays, originally a panel at the iCHST conference in 2017, which explore the moral economy of physiology in the modern period, focusing particularly on issues of race, place and nation. By examining a series of interconnected, but not interchangeable, concepts, these papers offer a broader context for the understanding of physiology, physical anthropology, and fertility studies, particularly by moving from Europe to South America and from there with explorers and scientists (...) across the globe. Starting with Malthusian discussions in the early nineteenth century, working through to post-colonial debates about race and belonging, the papers argue for an increased focus on cross-century histories of these topics, showing a continuity in beliefs and practices, and highlighting the interdisciplinary and inherently political nature of these researches. (shrink)

The results generated by experimentalists in psychology and economics haveled to numerous advances in the study of human decision making under risk.Camerer (1995) and Rabin (1998) provide excellent reviews of the relevantliterature. These results clearly display the gap between normative theoriesof ideal behavior and descriptive theories of observed behavior. The mostprominent result is loss aversion – the observation that a loss is given greatervalue than a gain of an equal size – and the resulting S-shaped utility function.Rabin puts the (...) key point as follows: ``Researchers have identified a pervasive feature of reference dependence: In a wide variety of domains, people are significantly more averse to losses than they are attracted to same size gains''(Rabin 1998, 13–14). In what follows, I will show that the ``wide variety of domains'' is wide indeed. In particular, I will review the effects of the S-shaped utility function on the resolution of the decision to commit a crime, to decision to violate professional ethics, and the decision to participate in a rebellion. (shrink)

Here is told about necessity to create new anthropological paradigm based on the ecological approach. The matter is a man in ecological world, and subjects are the phenomena of consciousness, deciding direction to this world. Ecological world differs from physical world. Ecological world is the ontological unity of person and natural world, and it is characterized with combination of all items, events, occurrence in each other. Person’s attitude to the ecological world determines with notion “ecological consciousness”, it describes person’s (...) structural attitude to the world and it has morally value character. The main description of ecological consciousness is its orientation to the ecological world. The methods of new anthropological paradigm are phenomenal and topological approaches, which help to create the complete ecological – anthropological picture of the world. (shrink)

The article explores the manifesto of the Moscow Anthropological School, emphasizing the primacy of hallucinations in anthropogenesis. The current predicament of modern humanity urges the anticipation of something genuine and substantial. However, the essence of philosophy does not always align with the prevailing “spirit of the times.” Its mission is to pursue autopoiesis, scrutinizing society for its inherent flaws that impede progress. From this viewpoint, F.I. Girenok’s hallucinatory theory is entirely pertinent and justified. The narrative of civilization is typically portrayed (...) as a chronicle of discoveries and triumphs of rationality over irrationality. The history of fears and misconceptions, which not only persist from the past but also resurface, is less well-documented. Therefore, the program of the Moscow Anthropological School is far from being peripheral; on the contrary, it holds significant relevance. It furthers the tradition of inversion anthropology, initially established by N.Ya. Danilevsky, the first Russian critic of Darwinism. This anthropological tradition was particularly advanced by the concept of B.F. Porshnev and the research of contemporary authors like Yu.M. Boroday and V.A. Podoroga. Each, in their unique way, contributed to the critique of evolutionism and reductionism. F.I. Girenok’s concept evokes schizoanalysis, albeit devoid of Marxist influence, unlike G. Deleuze. All these aspects warrant a comprehensive philosophical discourse on the manifesto. Meanwhile, reports and discussions concerning F.I. Girenok’s theory revealed that not all participants are readily prepared to tread the path suggested by the founder of this theory, confining themselves to theological explorations instead. This, as per the author of the article, inherently signifies that hallucinatory and messianic anthropologies are complementary to each other. (shrink)

Even in a theory corroboration context, attention to effect size is called for if significance testing is to be of any value. I sketch a Popperian construal of significance tests that better fits into scientific inference as a whole. Because of its many errors Chow's book cannot be recommended to the novice.

David Owens argues that we have interests in purely normative phenomena—in particular, in being obligated. That is, obligation is valuable not merely because our more obvious and non-normative interests are served via being obligated and doing what we are obligated to do, but because the various ways in which we obligate ourselves to others, and they to us, are valuable in and of themselves. This is our ‘normative landscape’, and we shape that landscape through our various normative undertakings, such (...) as making promises, consenting, forgiving, and the like. This way of thinking about obligation is highly inviting, and Owens’ careful exploration of both the landscape and the tools we deploy to shape it mark a significant advance in our understanding of ourselves as creatures susceptible to norms and normativity. (shrink)

This project reconstructs the philosophical anthropology implicit in Hans Blumenberg's mature work. In Chapter 1, following a brief synopsis of philosophical anthropology's modern origins, I view Blumenberg's position through the prism of Heidegger's disavowal of philosophical anthropology and his challenge to Cassirer at Davos in 1929 over the proper interpretation of Kant and neo-Kantianism. I focus on a subtheme in this debate: the starting points and goals of philosophy as it relates to their respective conceptions of human (...) existence. For Blumenberg, unlike Heidegger, this starting point is a version of philosophical anthropology, one that requires a reconceptualization of Cassirer's philosophy of symbolic forms as necessary cultural supports for human existence. Blumenberg's philosophical anthropology is simultaneously the basis of his philosophy of history. ;Chapter 2 expounds the new starting point. I develop Blumenberg's account of human existence as a consequence of its limits, which can be summed up by two facts: our biological deficiencies and the indifference of reality. These facts require a compensatory life-world, which is established through metaphor and symbol, as Cassirer would have it. Action, or self-assertion, is thus circumscribed by and shaped indirectly through the symbolic constructs that constitute a culture. This is further constrained by a regulative idea of humanity. Chapter 3 examines the resulting life-world, or the sense in human existence is supported by myths and institutions, with particular attention to how these can be understood as objective and rational. Within this context, I examine what could count as reason, which necessarily works within institutional constraints and is limited by myth and history. Chapter 4 is a case study that extends the resulting theoretical model. I pose the problem of understanding the significance of our contemporary preoccupation with gender. I claim it is both a myth and a reflective category. Gender can be understood as the story of sexual difference, a story that makes possible a reflective position for questioning modern disenchantment from the perspective of sexual difference. In conclusion, I contend that this reconstruction of Blumenberg's anthropology supports a larger argument: in modernity, it is in our philosophical and ethical interest to restate anthropological needs and reevaluate the life-supporting function of institutions rather than succumb to the temptations of anti-anthropology, which forgets "man.". (shrink)

The idea of culture has been subject to critical debate in anthropology during the past decade as the result of a shift in emphasis from the bounded local culture to transnational cultural flows. But at the very same time that cultural mobility is being emphasized by anthropologists, the people they study are recasting culture as a place of belonging as they construct local identities. Siting Culture argues that it is only through rich ethnographic studies that anthropologists may explore the (...) significance of place in the global space of relations which mold the lives of people throughout the world. By examining the concept of culture through case studies from Europe, Africa, Oceania, Latin America and the Caribbean, it probes the methodological and theoretical implications of the divergent scholarly and popular concepts of culture. (shrink)

Webb compares robots to other behavior models in a novel space, but neglects significant portions of this space. The article's analysis of models would have been strengthened by including a broader coverage of physically embodied models and of models of social behavior. Nevertheless, Webb is correct to claim that robot construction will contribute to understanding behavior.

The study aims to investigate visual attention and perceived attractiveness to known versus unknown products above and beyond self-report applying physiological methods. A cross-cultural exploratory approach allows for comparing results gathered in the United States and China. We collected field data on physiological parameters accompanied by behavioral data. Mobile eye-tracking was employed to capture attention by measuring gaze parameters and electrodermal activity serves as indicator for arousal at an unconscious level. A traditional scale approach measuring perceived attractiveness of (...) known versus novel products provide insights at a conscious level. US-American and Chinese consumers in our sample indeed process novel products differently. This can be observed at an unconscious and conscious level. Different gaze movements and arousal levels are observed at an unconscious level. Regarding behavioral data, the level of vertical orientation shapes the perceived attractiveness of novel products at a conscious level. The study showcases how physiological methods complement behavioral ones when investigating visual attention to products. It underlines varying conscious as well as unconscious visual attention and attractiveness ratings comparing known versus novel products, driven by cultural differences. Data from a field setting further enrich the implications derived for new product development and applied marketing. (shrink)

We wish to defend Jonathan Westphal's view that colour is complex against a recent ‘phenomenological’ criticism of Eric Rubenstein. There is often thought to be a conflict between two kinds of determinants of colour, physical and phenomenal. On the one hand there are the complex physical facts about colour, such as the determination of a surface colour by an absorption spectrum. There is also, however, the fact that the apparently simple phenomenological quality of what is seen is a (...) function of the physiological and psychological state of the viewing subject. Should the physical trump the phenomenal, or is it the other way round? Much of the phenomenal variation of colour, however, is explained by physical facts. There is a physics and a psychophysics of colour. Colours appear, to the colour scientists at least, to be in some sense objective, a sense not explained by the view that they are purely phenomenal. Taking physics and psychophysics into account will mean rejecting the claim that the content of what our concepts of colours are concepts of is exhausted by the purely phenomenal, or that we can determine these concepts simply by gazing at a colour. Taking account of physics will lead, as Westphal argued, instead to a view about white and the other colour terms like Putnam's account of gold. Necessary truths about colours cannot be explained without reference to the logic of the compossibility of what is given in reflection and absorption spectra, the analogue of H2O. (shrink)

This report reviews what quantum physics and information theory have to tell us about the age-old question, How come existence? No escape is evident from four conclusions: (1) The world cannot be a giant machine, ruled by any preestablished continuum physical law. (2) There is no such thing at the microscopic level as space or time or spacetime continuum. (3) The familiar probability function or functional, and wave equation or functional wave equation, of standard quantum theory provide mere continuum (...) idealizations and by reason of this circumstance conceal the information-theoretic source from which they derive. (4) No element in the description of physics shows itself as closer to primordial than the elementary quantum phenomenon, that is, the elementary device-intermediated act of posing a yes-no physical question and eliciting an answer or, in brief, the elementary act of observer-participancy. Otherwise stated, every physical quantity, every it, derives its ultimate significance from bits, binary yes-or-no indications, a conclusion which we epitomize in the phrase, it from bit. (shrink)

Negative causation occurs when an absence serves as cause, effect, or causal intermediary. Negative causation is genuine causation, or so I shall argue. It involves no physical connection between cause and effect. Thus causes need not be physically connected to their effects.

This article defends a modest version of the Physical Church-Turing thesis (CT). Following an established recent trend, I distinguish between what I call Mathematical CT—the thesis supported by the original arguments for CT—and Physical CT. I then distinguish between bold formulations of Physical CT, according to which any physical process—anything doable by a physical system—is computable by a Turing machine, and modest formulations, according to which any function that is computable by a physical system (...) is computable by a Turing machine. I argue that Bold Physical CT is not relevant to the epistemological concerns that motivate CT and hence not suitable as a physical analog of Mathematical CT. The correct physical analog of Mathematical CT is Modest Physical CT. I propose to explicate the notion of physical computability in terms of a usability constraint, according to which for a process to count as relevant to Physical CT, it must be usable by a finite observer to obtain the desired values of a function. Finally, I suggest that proposed counterexamples to Physical CT are still far from falsifying it because they have not been shown to satisfy the usability constraint. (shrink)

Rejecting the category of belief is one of the most striking and profound ideas to emerge from the ontological turn. This essay will argue that the rejection of belief is best understood as part of a broader rejection of representationalism. Representationalism regards thought, speech, and intentionality as depending primarily on the mind’s ability to manipulate beliefs, ideas, meanings, or similar contents. Some central strands of the ontological turn thus participate in the philosophical project of understanding human life without appeal to (...) such representational states. After showing how 20th century anthropology was implicated in the representationalist picture, this essay will critique some of the arguments against belief found among proponents of the ontological turn. It will then try to construct a more robust argument against the use of the category of belief in anthropology. It ends with some reflections on what it means to do anthropology without belief. (shrink)

Leading one's life as a person is an essential feature of our human existence which is constitutively characterized by finiteness, sociality and vulnerability. Within the framework of a pragmatistic anthropology central features of our being persons (i.e. personal identity, self-consciousness, freedom, autonomy and responsibility) are made explicit in this study. The such unfolded conception is anthropological in the sense of being restricted to the human life-form. The explication is pragmatistic in a double sense: Firstly, action is taken as a (...) complex and not reducible basic feature; secondly, the study is committed to the pragmatistic model of justification. Leading one's life as a human person, this is the study's central thesis, is realized in constellations of recognition (intersubjective or institutionally framed). These can be made explicit as basic grammar of our evaluative Praxis within an ascriptivist framework. (shrink)

Barbour’s interpretation of Mach’s principle led him to postulate that gravity should be formulated as a dynamical theory of spatial conformal geometry, or in his terminology, “shapes.” Recently, it was shown that the dynamics of General Relativity can indeed be formulated as the dynamics of shapes. This new Shape Dynamics theory, unlike earlier proposals by Barbour and his collaborators, implements local spatial conformal invariance as a gauge symmetry that replaces refoliation invariance in General Relativity. It is the purpose of (...) this paper to answer frequent questions about (new) Shape Dynamics, such as its relation to Poincaré invariance, General Relativity, Constant Mean (extrinsic) Curvature gauge, earlier Shape Dynamics, and finally the conformal approach to the initial value problem of General Relativity. Some of these relations can be clarified by considering a simple model: free electrodynamics and its dual shift symmetric formulation. This model also serves as an example where symmetry trading is used for usual gauge theories. (shrink)

Children tend to extend object names on the basis of sameness of shape, rather than size, color, or materialFa tendency that has been dubbed the ‘‘shape bias.’’ Is the shape bias the result of well-learned associations between words and objects? Or does it exist because of a general belief that shape is a good indicator of object category membership? The present three studies addressed this debate by exploring whether the shape bias is specific to (...) naming. In Study 1, 3-year-olds showed the shape bias both when asked to extend a novel name and when asked to select an object of the same kind as a target object. Study 2 found the same shape bias when children were asked to generalize properties relevant to category membership. Study 3 replicated the findings from Study 1 with 2-year-olds. These findings suggest that the shape bias derives from children’s beliefs about object kinds and is not the product of associative learning. (shrink)

Traditionally defined as the science of the living, or as the field that beyond anatomical structure and bodily form studies functional organization and behaviour, physiology has long been excluded from evolutionary research. The main reason for this exclusion is that physiology has a presential and futuristic outlook on life, while evolutionary theory is traditionally defined as the study of natural history. In this paper, I re-evaluate these classic science divisions and situate physiology within the history of the evolutionary sciences, as (...) well as within debates on the Extended Evolutionary Synthesis and the need for a Third Way of Evolution. I then briefly point out how evolutionary physiology in particular contributes to research on function, causation, teleonomy, agency and cognition. (shrink)

The recent debate about whether gauge symmetries can be empirically significant has focused on the possibility of 'Galileo's ship' types of scenarios, where the symmetries effect relational differences between a subsystem and the environment. However, it has gone largely unremarked that apart from such Galileo's ship scenarios, Greaves and Wallace (2014) proposed that gauge transformations can also be empirically significant in a 'non-relational' manner that is analogous to a Faraday-cage scenario, where the subsystem symmetry is related to a (...) change in a charged boundary state. In this paper, we investigate the question of whether such non-relational scenarios are possible for gauge theories. Remarkably, the answer to this question turns out to be closely related to a foundational puzzle that has driven a host of recent developments at the frontiers of theoretical physics. By drawing on these recent developments, we show that a very natural way of elaborating on Greaves and Wallace's claim of non-relational empirical significance for gauge symmetry is incoherent. However, we also argue that much of what they suggest is correct in spirit: one can indeed construct non-relational models of the kind they sketch, albeit ones where the empirical significance is not witnessed by a gauge symmetry but instead by a superficially similar boundary symmetry. Furthermore, the latter casts doubt on whether one really abandons Galileo's ship in such scenarios. (shrink)

Previous work has demonstrated that simple geometric shapes may convey emotional meaning using various experimental paradigms. However, whether affective meaning of simple geometric shapes can be automatically activated and influence the evaluations of subsequent stimulus is still unclear. Thus the present study employed an affective priming paradigm to investigate whether and how two geometric shapes (circle vs. downward triangle) impact on the affective processing of subsequently presented faces (Experiment 1) and words (Experiment 2). At behavioral level, no significant effect (...) of affective congruency was found. However, ERP results in Experiment 1 and 2 showed a typical effect of affective congruency. The LPP elicited by affectively incongruent trials was larger compared to congruent trials. Our results provide support for the notion that downward triangle is perceived as negative and circle as positive and their emotional meaning can be activated automatically and then exert an influence on the electrophysiological processing of subsequent stimuli. The lack of significant congruent effect in behavioral measures and the inversed N400 congruent effect might reveal that the affective meaning of geometric shapes is weak because they are just abstract threatening cues rather than real threat. In addition, because no male participants are included in the present study, our findings are limited to females. (shrink)

Thinking through other minds encompasses new dimensions in computational psychiatry: social interaction and mutual sense-making. It questions the nature of psychiatric manifestations in light of recent data on social interaction in neuroscience. We propose the concept of “social physiology” in response to the call by the conceivers of TTOM for the renewal of computational psychiatry.

This book presents the results of an experiment in interdisciplinary collaboration to clarify theories of morality and anthropology and philosophy, showing how ...

Saving the phenomena is shaping the phenomena: recognising that a specific phenomenon exists implies the existence of a mechanism that gives rise to the phenomenon and that the phenomenon has a shape. These two aspects are inextricably connected: determining the best shape is determining the mechanism that produces it. What is best then depends on evaluating the nature of the simplicity of the mechanism.

A large body of research links testosterone and cortisol to male-male competition. Yet, little work has explored acute steroid hormone responses to coalitional, physical competition during middle childhood. Here, we investigate testosterone, dehydroepiandrosterone, androstenedione, and cortisol release among ethnically Chinese boys in Hong Kong, aged 8–11 years, during a soccer match and an intrasquad soccer scrimmage, with 63 participants competing in both treatments. The soccer match and intrasquad soccer scrimmage represented out-group and in-group treatments, respectively. Results revealed that testosterone (...) showed no measurable change. DHEA increased during both treatments in the majority of participants and the degree of change had no relation to independent variables or covariate measures. Most boys experienced androstenedione increases during match play, but no significant differences during the intrasquad soccer scrimmage competitions. The magnitude of change differed significantly between treatments and was positively associated with age. These latter findings suggest boys’ androstenedione responses may be sensitive to competitor type. For most subjects, cortisol significantly increased during match play, decreased during the intrasquad soccer scrimmage, and differed significantly between treatments, suggesting each treatment promoted a different psychological state among competitors. Cortisol/DHEA molar ratio decreased during the intrasquad scrimmage, suggestive of a more relaxed mental state. These data shed new light on potential proximate mechanisms associated with coalitional competition among prepubescent boys, with relevance to adrenarche and life history theory. (shrink)

A physical model was utilized to show that the neural system can memorize a target position and is able to cause motor and sensory events that move the arm to a target with more accuracy. However, this cannot indicate in which coordinates the necessary computations are carried out. Turning off the lights causes the error to increase which is accomplished by cutting off one feedback path. The geometrical properties of arm kinematics and the properties of the kinesthetic and visual (...) sensorial systems should be better known before inferences about higher levels of processing can be drawn. (shrink)

The paper seeks to refute the idea that physiology can explain at best an organism’s behaviour, outward and inner, but not the conscious experiences that accompany that behaviour. To do so, the paper clarifies the idea by confrontation with an actual example of psychophysical explanation of perceptual experience. This reveals that the idea relies on a prejudice about physiological practice. Then the paper explores some peculiar ways in which this prejudice may survive its refutation. This is to bring out (...) that such explanations of experience as are actually offered by contemporary psychophysics explain nothing less than what they purport to explain; and that these achievements are not, in some peculiar way, more remarkable than equally clever physical explanations of other phenomena. (shrink)

Reading Kant’s Geography, edited by Stuart Elden and Eduardo Mendieta, State University of New York Press, 2011, 382 pp., pb. $34.95, hb. $90.00, ISBN-13: 9781438436050. This review of an edited collection, Reading Kant’s Geography, discusses a series of critical essays on Kant’s physical geography, a topic to which he devoted many years of intellectual energy. The volume is the first of its kind for it appears in anticipation of the first ever publication into English of Kant’s own lectures on (...) physical geography, which lectures he held for over forty years, alternating with lectures on anthropology. This volume together with the publication of the lectures thus constitute an important event in the English language reception of Kant. (shrink)

It is evident to every earnest thinker that a theory of time is in a very significant sense implicit in any philosophy of nature. Indeed, the search for a time standard independent of the variation of the earth's speed, the maximum variation being slightly more than one-thousandth of a second, involves the most basic concepts and principles of physical theory.

Cognitive anthropology contributes to cognitive science as a complement to cognitive psychology. The chief threat to its survival has not been rejection by other cognitive scientists but by other cultural anthropologists. It will remain a part of cognitive science as long as cognitive anthropologists research, teach, and publish.

Entertaining diverse assumptions about empirical research, commentators give a wide range of verdicts on the NHSTP defence in Statistical significance. The null-hypothesis significance- test procedure is defended in a framework in which deductive and inductive rules are deployed in theory corroboration in the spirit of Popper's Conjectures and refutations. The defensible hypothetico-deductive structure of the framework is used to make explicit the distinctions between substantive and statistical hypotheses, statistical alternative and conceptual alternative hypotheses, and making statistical decisions and drawing theoretical (...) conclusions. These distinctions make it easier to show that H0 can be true, the effect size is irrelevant to theory corroboration, and “strong” hypotheses make no difference to NHSTP. Reservations about statistical power, meta-analysis, and the Bayesian approach are still warranted. (shrink)

This article addresses the problem of Jacques Rohault’s Cartesianism. It aims to enrich the current portrayal of Rohault (1618–72) as a Cartesian natural philosopher concerned with experimentation. The modern evaluation of Rohault as an experimentalist can benefit from another explanatory layer, emphasizing the mathematical physics that shapes his natural philosophy. In order to argue for this complementary account, I focus on an early episode in Rohault’s career, represented by his reply to Fermat’s attacks against Descartes’s law of refraction (1658). The (...) source has been discussed, so far, solely as part of the dispute in optics between Fermat and the Cartesians. The reading endorsed here explores the source from a different angle, suggesting an alternative account grounded on a more contextual understanding of Rohault’s contribution to Cartesianism. More diverse dimensions of Rohault’s intellectual formation are revealed, which in turn provides a more complex picture of this strain of Cartesian natural philosophy. (shrink)

The proposal to add the behavioral momentum metaphor to Skinnerian psychology and the use of other borrowed physical explanatory concepts such as velocity and inertial mass has only superficial value. The basic problem is that, in contrast to Newtonian physics, the “laws” do not apply to a significant proportion of the phenomena to be explained, and these evidential discrepancies are ignored, rather than being used to modify the scientific explanations and improve technological applications that are based on those (...) explanations. (shrink)

The concept of philosophical anthropology is polysemous. These words carry the most diverse and sometimes mutually incompatible nuances of metaphysical thought. It is difficult to judge what criterion would enable us to draw the necessary demarcations. For example, the early writings of the French moralists, in which they discussed human nature, are considered to belong to philosophical anthropology. However, few would classify Arthur Schopenhauer's Aphorisms of Everyday Wisdom [Aphorismen zur Lebensweisheit] as metaphysical literature, although they contain a typology (...) of human needs. (shrink)