The central question: "What is the Human?" is since Platon till today not answered. Kant distinguishes a physiological and a pragmatic anthropology: The Human knows the nature by senses, but himself by "pure apperception... from physical determinations independently personality (homo noumenon)..., different to... (homo phenomenon)". Kant's idea of the anthropology according to R. Brandt is a holistic totality with three spheres: phenomenal, pragmatic and moral-teleological. The philosophical (Gelen, Scheler), pedagogical (Roth, etc.), medical (V. von Weizsäcker, etc.), also the new anthropology (...) of Gadamer/Vogler considers the human multidimensional, but not enough holistic [Lit.: Michailov, Neu: Soc. Resp. Philos. In: Proc. 21st World Congr. Philos. Istanbul. Press FISP279‐280, 2003; J. Psychosom. Res. 58/6, 85‐86, 2005]. CONCEPTION: Philosophy as "the unique science, which considers a systematic interdependence and gives all other sciences a systematic unity" (Kant) in co-operation with the anthropological sciences could create an integral anthropology, i.e. a general - philosophical (normative), pedagogical (educative), medical (prophylactic/curative), based on a special anthropology (from biological to theological). The last oneshall consider the human [with his "spheres" somatic, psychical, mental/logical, philosophical (epistemology, ethics, aesthetics), spiritual/theological-metaphysical: individual] as well as his interaction with environment and society (natural, social anthropology) on the last level of knowledge, also under consideration of the big cultures – Brahmanism, Buddhism, Christianism, Confucianism, Mohammedanism. CONCLUSION: An integral anthropology could give the way for a transformation of the "false programmed" (Steinbuch) "homo actualis" (Binswanger) by society, i.e. "zoon politicon" (Aristoteles), into a homo sanus, humanus et spiritualis (in context of illumination and perfection/Kant). Scientific and political support of anthropological research is conditio sine qua non for realization of UNO-Agenda 21, which aims are better health, education, ecology, economy in all countries. (shrink)

Analyse: Le penseur chinois Wang Chong (27-97?) fut souvent considéré comme un auteur hétérodoxe, voire anti-confucianiste, tant en Chine ancienne qu'au XXe siècle.

COLLMANN: GRUNDL. WISSENSCHAFT DES BESTEHENDEN RECHTS.

Toldot ha-meḥaber, zatsal -- Haḳdamat ha-meḥaber, zatsal, le-mahadurah 1 -- Haḳdamah le-mahadurah 3 -- Maʼamar ʻal "Beḥire ha-yetsurim" -- Rabi Yiśraʼel mi-Salanṭ -- ha-Saba mi-Ḳelm -- Rabi Yitsḥaḳ Blazer -- Rabi Naftali Amsṭerdam -- Toldot ha-Saba mi-Novhardoḳ ṿe-yeshivotaṿ -- ha-Saba mi-Novhardoḳ -- ha-Saba mi-Slabodḳah -- he-Ḥafets Ḥayim --Gedole Novhardoḳ -- R. Avraham Zalmens -- R. Daṿid Blaikher -- R. Daṿid Bodniḳ -- R. Yiśraʼel Yaʻaḳov Lubṭshansḳi -- R. Shemuʼel Ṿainṭrob -- Talmide Novhardoḳ -- Peninim ṿe-leḳaḥim musariyim -- Ḥinukh ṿe-ʻidun ha-hergeshim (...) -- Reshimat ʻarakhim -- Mafteaḥ ʻarakhim - Mafteaḥ ishim. (shrink)