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An essay on man: an introduction to a philosophy of human culture

New Haven, CT: Yale University Press (1944)

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  1. From Panexperientialism to Conscious Experience: The Continuum of Experience.Gregory M. Nixon - 2010 - Journal of Consciousness Exploration and Research 1 (3):216-233.
    When so much is being written on conscious experience, it is past time to face the question whether experience happens that is not conscious of itself. The recognition that we and most other living things experience non-consciously has recently been firmly supported by experimental science, clinical studies, and theoretic investigations; the related if not identical philosophic notion of experience without a subject has a rich pedigree. Leaving aside the question of how experience could become conscious of itself, I aim here (...)
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  • Myth and Mind: The Origin of Consciousness in the Discovery of the Sacred.Gregory M. Nixon - 2010 - Journal of Consciousness Exploration and Research 1 (3):289-338.
    By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that prehumans (...)
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  • Preface.Esther Oluffa Pedersen, Claus Festersen, Steen Brock & Stig Andur Pedersen - 2011 - Synthese 179 (1):1-5.
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  • Thinking "difference" differently: Cassirer versus Derrida on symbolic mediation.Aud Sissel Hoel - 2011 - Synthese 179 (1):75 - 91.
    Cassirer's approach to symbolic mediation differs in some important ways from currently prevailing approaches to meaning and signification such as semiology and its more recent poststructuralist varieties. Cassirer's philosophy of symbolic forms offers a theory of symbols that does not amount to a sign theory or semiology. It sketches out, rather, a dynamic and nonrepresentational framework in which an alternative notion of difference takes centre stage. In order to make the original features of Cassirer's approach stand out, I will compare (...)
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  • The grammar of aesthetic intuition: on Ernst Cassirer’s concept of symbolic form in the visual arts.Peer F. Bundgaard - 2011 - Synthese 179 (1):43 - 57.
    This paper provides a précis of Ernst Cassirer's concept of art as a symbolic form. It does so, though, in a specific respect. It points to the fact that Cassirer's concept of "symbolic form" is two-sided. On the one hand, the concept captures general cultural phenomena that are not only meaningful but also manifest the way man makes sense of the world; thus myth, religion, and art are considered general symbolic forms. On the other hand, it captures the formal structures (...)
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  • The symbolic force of human rights.Marcelo Neves - 2007 - Philosophy and Social Criticism 33 (4):411-444.
    The article deals with `The Symbolic Force of Human Rights'. First, it restricts the meaning of the term `symbolic' and of the expression `symbolic force'. Second, it discusses the concept of human rights. Having established the conceptual framework, the author goes to the core of his argument, characterizing the symbolic force of human rights as ambivalent: on one hand, it serves for their generalized affirmation and accomplishment; on the other hand, it acts as a manner of political manipulation. In this (...)
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  • Between abstraction and idealization: Scientific practice and philosophical awareness.Francesco Coniglione - 2004 - Poznan Studies in the Philosophy of the Sciences and the Humanities 82 (1):59-110.
    The aim of this essay is to emphasize a number of important points that will provide a better understanding of the history of philosophical thought concerning scientific knowledge. The main points made are: (a) that the principal way of viewing abstraction which has dominated the history of thought and epistemology up to the present is influenced by the original Aristotelian position; (b) that with the birth of modern science a new way of conceiving abstraction came into being which is better (...)
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  • Symbols and social representations.Maykel Verkuyten - 1995 - Journal for the Theory of Social Behaviour 25 (3):263–284.
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  • Alfred Schutz: Transcendence, symbolic intersubjectivity, and moral value. [REVIEW]Michael Jay Stoltzfus - 2003 - Human Studies 26 (2):183-201.
    This article uses the writings of Alfred Schutz as catalysts to analyze three distinctive modes of transcendences operative in human experience. Particular attention is given to the role symbolic awareness plays in the formation and embodiment of moral value. I argue that Schutz''s theory of symbols is helpful in illuminating the way shared horizons of value meaning and collective moral purpose can occur in relation to cultural and geographical anonymity. I then draw upon the moral theory of H. Richard Niebuhr (...)
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  • Phenomenologies of culture and ethics: Ernst Cassirer, Alfred Schutz and the tasks of a philosophy of culture. [REVIEW]Elizabeth Suzanne Kassab - 2002 - Human Studies 25 (1):55-88.
    Can a phenomenology of culture be at the same time a philosophy of culture? In other words, can a descriptive exploration of acts and objects of culture serve at the same time as a critical reflection on those acts and objects? Or does cultural critique imply a separate and additional task, that of a normative examination of the explored cultural phenomena? What would be the founding values of such an examination? How would it be established? Furthermore, what would be the (...)
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  • The symbol and the theory of the life-world: “The transcendences of the life-world and their overcoming by signs and symbols”.Jochen Dreher - 2003 - Human Studies 26 (2):141-163.
    This essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schutz''s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual''s life-world divides itself into the dimensions of (...)
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  • Dissolving the explanatory gap: Neurobiological differences between phenomenal and propositional knowledge. [REVIEW]J. M. Musacchio - 2002 - Brain and Mind 3 (3):331-365.
    The explanatory gap and theknowledge argument are rooted in the conflationof propositional and phenomenal knowledge. Thebasic knowledge argument is based on theconsideration that ``physical information'' aboutthe nervous system is unable to provide theknowledge of a ``color experience'' . The implication is that physicalism isincomplete or false because it leaves somethingunexplained. The problem with Jackson'sargument is that physical information has theform of highly symbolic propositional knowledgewhereas phenomenal knowledge consists in innateneurophysiological processes. In addition totheir fundamental epistemological differences,clinical, anatomical, pathological and brainimaging (...)
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  • Yi as “Meaning-Bestowing” in the Xunzi.Soon-ja Yang - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):115-131.
    This essay aims to explore Xunzi’s 荀子 problem, which was originally proposed by David S. Nivison. The problem revolves around a tension in Xunzi’s writings about human nature. In his chapter “Human Nature is Bad (Xing’e 性惡),” Xunzi states that humans have inborn selfish desires and natural feelings, and if they do not control or regulate these desires and feelings, there will certainly be chaos. However, in the chapter “The Regulations of a Sage King (Wangzhi 王制),” Xunzi argues that human (...)
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  • Virtues and Health: A New Perspective of Bioethics from the Horizon of Confucianism Ethics.Kuangfei Xie - 2015 - International Journal of Philosophy 3 (5):47.
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  • Philosophy Meets the Social Sciences: The Nature of Humanity in the Public Arena.Lee Wilkins & Clifford Christians - 2001 - Journal of Mass Media Ethics 16 (2-3):99-120.
    Using a base of philosophical athropology, this article suggests that an ethical analysis of persuasion must include not just the logic human response, but culture and experience as well. The authors propose potential maxims for ethical behavior in advertising and public relations and applies them to two case studies, political advertising and the Bridgestone/Firestone controversy.
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  • Renewing anthropological reflection.Dennis M. Weiss - 1994 - Man and World 27 (1):1-13.
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  • Putting Habitus in its Place: Rejoinder to the Symposium.Loïc Wacquant - 2014 - Body and Society 20 (2):118-139.
    In this response to my critics, I amplify the conceptual clarification and methodological stipulation of habitus begun in ‘Homines in extremis’ to help us move from a sociology of the body as socially construc-ted object to a sociology from the body as socially construc-ting vector of knowledge, power, and practice. The specification of habitus by membership in collectives, attachment to institutions, and analytic purpose makes it a flexible multi-scalar notion with which to construct the epistemic individual and account for both (...)
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  • Ultimate Concern and Finitude.Michael Vater - 2017 - Philosophy and Theology 29 (2):381-395.
    This paper explores Paul Tillich’s use of the Friedrich Schelling’s philosophy in his explorations of the relevance of historical forms of Christian belief to contemporary culture, where human experience is marked by anxiety and guilt, and where the search for ultimate meanings seems to dead-end in meaninglessness. For Tillich as for Schelling, religion points to metaphysics. The only literal or nonsymbolic truth about God is that God is the affirmation of being over against the possibility of nonbeing, a divine Yes (...)
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  • Time-space-Technics: The evolution of societal systems and World-views.Alastair Taylor - 1999 - World Futures 54 (1):21-102.
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  • Культурно-символічна картина світу латинського християнського середньовіччя: Онтологічний вимір.Yurii Svatko - 2020 - Наукові Записки Наукма. Філософія Та Релігієзнавство 5:26-59.
    The present paper is a continuation of the previous appearances by the author addressing the phenomenon of the cultural-symbolic world pictures as typologically founded in the “epoch-making” ontologies and culturally expressed versions of history. In their construction, philosophy is responsible for the love of wisdom, history – for the given in making the consciousness of being, culture – for the personal expression of human history. This article re-constructs the world picture of the Latin Christian Medieval Ages, adequate to the author’s (...)
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  • Simple animals and complex biology: Von Uexküll’s two-fold influence on Cassirer’s philosophy.Frederik Stjernfelt - 2011 - Synthese 179 (1):169-186.
    It is a well-known fact that Ernst Cassirer was inspired by his colleague, the biologist Jakob von Uexkiill at the university of Hamburg. This paper claims this inspiration was double—affecting both Cassirer's philosophical anthropology and Cassirer's epistemology of biology, but in two rather different ways. Thus, the paper intends to shed light on a corner of the history of the development of German thought of the interwar period. It may also have an actual interest because both Cassirer and Uexkiill enjoy, (...)
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  • Concurrencias y bifurcaciones entre el racionalismo alado de Gaston Bachelard y el idealismo simbólico de Ernst Cassirer.Miguel Ángel Sánchez Rodríguez - 2015 - Ideas Y Valores 64 (159):63-86.
    Se establece un diálogo hermenéutico entre las concurrencias y bifurcaciones del idealismo simbólico de Cassirer y el racionalismo alado de Bachelard en tres mo mentos. Primero, a partir de indicios bio-bibliográficos se construye el contexto de significación vital donde se anclan sus respectivas ideas; segundo, se establecen entre ellos paralelismos fundamentales, y, tercero, se ofrecen ejemplos de la terminología bachelardiana, cercana a la hermenéutica simbólica contemporánea. Con ello se ex pande la comprensión de los análisis de Cassirer acerca del pensamiento (...)
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  • Щодо реабілітації міфу та розширення меж розумного у філософській думці хіх–хх ст.Oleksandr Siedin - 2019 - Наукові Записки Наукма. Філософія Та Релігієзнавство 3:76-84.
    Статтю присвячено формуванню ґрунтовної альтернативи просвітницьким та позитивістським стереотипам стосовно історичного та антропологічного статусу міфу. З цією метою розглянуто низку показових сюжетів з історії філософської думки ХІХ – ХХ ст., що дають змогу поглянути на міф як на невід’ємну частину людської розумності. Автор припускає, що реабілітація міфу є частиною загального інклюзивного процесу, що триває у філософії новітніх часів і передбачає істотне розширення меж того, що можна вважати розумним. Базу дослідження склали ідеї таких впливових мислителів та дослідників міфу, як Фридрих Шеллінґ, (...)
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  • On the transdisciplinary nature of the epistemology of discovery.Morris L. Shames - 1991 - Zygon 26 (3):343-357.
    Despite the by now historical tendency to demarcate scientific epistemology sharply from virtually all others, especially theological “epistemology,” it has recently been recognized that both enterprises share a great deal in common, at least as far as the epistemology of discovery is implicated. Such a claim is founded upon a psychological analysis of figuration, where, it is argued, metaphor plays a crucial role in the mediation of discovery, in the domains of science and religion alike. Thus, although the conventionally conceived (...)
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  • Biosemiotics: Its roots, proliferation, and prospects.Thomas A. Sebeok - 2001 - Semiotica 2001 (134).
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  • Science and human rights.Jay Schulkin - 1991 - World Futures 32 (4):243-253.
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  • Ernst Cassirer's theory of myth.Peter Savodnik - 2003 - Critical Review: A Journal of Politics and Society 15 (3-4):447-458.
    Ernst Cassirer viewed mythical thinking as a first step in our mental representation of the real world, but only a first step. What myth leaves out are the differentiations that lead eventually to science. To the primitive, mythically inclined mind, the world is an undifferentiated whole, the elements of which—including the mind itself—are thought to be concrete and interconnected. This means that there is no distinction between observer and observed, and that the observer sees the representations with which she constructs (...)
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  • Brains in scanners: An Umwelt of cognitive neuroscience.Andreas Roepstorff - 2001 - Semiotica 2001 (134).
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  • From philosophy to criticism of myth: Cassirer’s concept of myth.Ursula Renz - 2011 - Synthese 179 (1):135-152.
    This article discusses the question whether or not Cassirer’s philosophical critique of technological use of myth in The Myth of the State implies a revision of his earlier conception and theory of myth as provided by The Philosophy of Symbolic Forms. In the first part, Cassirer’s early theory of myth is compared with other approaches of his time. It is claimed that Cassirer’s early approach to myth has to be understood in terms of a transcendental philosophical approach. In consequence, myth (...)
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  • Manipulating representations.Angelo Nm Recchia-Luciani - 2012 - Biosemiotics 5 (1):95-120.
    The present paper proposes a definition for the complex polysemic concepts of consciousness and awareness (in humans as well as in other species), and puts forward the idea of a progressive ontological development of consciousness from a state of ‘childhood’ awareness, in order to explain that humans are not only able to manipulate objects, but also their mental representations. The paper builds on the idea of qualia intended as entities posing regular invariant requests to neural processes, trough the permanence of (...)
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  • Ernst Cassirer’s Philosophy of Culture: An Economic Assessment of Scope and Limitations.Pilar Piqué - 2020 - Foundations of Science 26 (2):341-354.
    Cassirer’s philosophy of culture has been examined through various disciplines. Until now, however, no such assessment has taken place within the field of economics. In this paper, I attempt to develop this unexplored task through the economic concepts of commodity, money, capital, and culture. I argue that these concepts can help to draw an updated concept of capitalism and power relations created through capitalist planning. I also claim that these concepts can contribute to understanding the historical specificity of capitalist culture, (...)
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  • Samantha Matherne: Cassirer. [REVIEW]Jacinto Páez Bonifaci - 2021 - Journal of Transcendental Philosophy 2 (3):327-333.
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  • Ernst Cassirer as cultural scientist.Ernst Wolfgang Orth - 2011 - Synthese 179 (1):115-134.
    The article investigates Cassirer's developing interest in the cultural sciences to display how his Philosophy of Symbolic Forms constitutes a philosophy of culture. The core concept in such a philosophy of culture is the symbolic formation that both possesses a structured-structuring dimension and appears as an historical process in which culture shows itself as a temporal creation. The philosophy of culture displays 'life in meaning', that is reality as it exhibits human reality manifested in and through the medium of linguistic, (...)
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  • Naturalizing Models: New Perspectives in a Peircean Key.Alin Olteanu, Cary Campbell & Sebastian Feil - 2020 - Biosemiotics 13 (2):179-197.
    This paper reconsiders semiotic modelling in light of recent scholarship on Charles Peirce, particularly regarding his concept of proposition. Conceived in the vein of Peirce’s phenomenological categories as well as of his taxonomy of signs, semiotic modelling has mostly been thought of as ascending from simple, basic sign types to complex ones. This constitutes the backbone of most currently accepted semiotic modelling theories and entails the further acceptance of an unexamined a priori coherence between complexity of cognition and complexity of (...)
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  • Zombie Mouse in a Chinese Room.Slawomir J. Nasuto, John Mark Bishop, Etienne B. Roesch & Matthew C. Spencer - 2015 - Philosophy and Technology 28 (2):209-223.
    John Searle’s Chinese Room Argument purports to demonstrate that syntax is not sufficient for semantics, and, hence, because computation cannot yield understanding, the computational theory of mind, which equates the mind to an information processing system based on formal computations, fails. In this paper, we use the CRA, and the debate that emerged from it, to develop a philosophical critique of recent advances in robotics and neuroscience. We describe results from a body of work that contributes to blurring the divide (...)
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  • Ernst Cassirer, Theoretical Biology, and the Clever Hans Phenomenon.Gregory B. Moynahan - 1999 - Science in Context 12 (4):549-574.
    The ArgumentBiology, understood in turn-of-the-century Germany to include psychology, held a central but enigmatic place in the philosopher Ernst Cassirer's work. From his earliest studies with Hermann Cohen through his long engagement with the theoretical biology of Jakob von Uexküll and Adolf Meyer-Abich, Cassirer consistently used the history and practice of biology to examine and delineate a set of characteristic tensions between the natural and cultural sciences. This paper examines Cassirer's treatment of this theme by addressing two contrasting interpretations he (...)
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  • Aristotelian or Galileian? On a Puzzle about the Philosophical Sources of Analytic Induction.Martyn Hammersley - 2010 - Journal for the Theory of Social Behaviour 40 (4):393-409.
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  • How Language Programs the Mind.Gary Lupyan & Benjamin Bergen - 2016 - Topics in Cognitive Science 8 (1):408-424.
    Many animals can be trained to perform novel tasks. People, too, can be trained, but sometime in early childhood people transition from being trainable to something qualitatively more powerful—being programmable. We argue that such programmability constitutes a leap in the way that organisms learn, interact, and transmit knowledge, and that what facilitates or enables this programmability is the learning and use of language. We then examine how language programs the mind and argue that it does so through the manipulation of (...)
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  • The human mind and the image of the future.David Loye - 1987 - World Futures 23 (1):67-78.
    This paper presented during the Physis: Inhabiting the Earth conference, Florence, Italy, October 28?31,1986 examines how new brain research, by radically expanding our knowledge of the physiological foundation for empirical social science, makes possible a new understanding of the nature of higher mind and the place of the human being in evolution. It reports research supporting a model of right, left and frontal brain interaction in forecasting. It also describes development of measures and methods indicating a primarily frontal brain guidance (...)
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  • Toward a new relation between humanity and nature: Reconstructing T'ien-Jen-ho-I.Shu-Hsien Liu - 1989 - Zygon 24 (4):457-468.
    The traditional Chinese idea of t'ien‐jen‐ho‐i (Heaven and humanity in union) implies that humanity has to live in harmony with nature. As science and technology progress, however, the idea appears increasingly outmoded, and it becomes fashionable to talk about overcoming nature. Ironically, though, the further science reaches the more clearly are its limitations exposed. The exploitation of nature not only endangers many life forms on earth but threatens the very existence of the human species. I propose that a reconstruction of (...)
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  • Assertive or indicative? A philosophical study on translating the Confucian concept you yu yi 游於藝. Le Li & Riccardo Moratto - 2023 - Asian Philosophy 34 (1):56-70.
    This article delves into the philosophical nuances involved in translating the Confucian concept of you yu yi 游於藝 into English. The concept, which refers to engaging in various arts or skills, poses challenges when it comes to choosing the appropriate English translation. By examining Confucian texts and philosophical interpretations, the study aims to shed light on the multifaceted nature of the concept and provide insights into the complexities of cross-cultural translation. Through a meticulous analysis of linguistic, cultural, and philosophical factors, (...)
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  • Man and Future: a Palaeontological and Chronological Foundation of Cassirer's Definition of Man as Animal Symbolicum.Luigi Laino - 2017 - Ethics in Progress 8 (1):12-40.
    In the present paper, the author aims at laying the foundations of a symbolics of technical gesture, according to the thesis that symbolic faculty is another face of the technological one, and that they are both in truth two sides of the same coin. Accordingly, the author suggests to rename the whole dimen-sion as “meta-environmentality”. The analysis is carried out on the basis of a specific comparison between Cassirer’s definition of “animal symbolicum” and its scientific consistence in the light of (...)
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  • Cassirer's “Prototype and Model” of Symbolism: Its Sources and Significance.John Michael Krois - 1999 - Science in Context 12 (4):531-547.
    The ArgumentErnst Cassirer's fundamental conception of symbolism (symbolic pregnance) derives from what may be called a bio-medical model of semiotics, not a linguistic one. He employs both models in his philosophy of symbolic forms, but his notion of the “prototype and model of symbolism” was not derived from linguistics. The sources for his conception of symbolism include the ethnographic and anthropological literature he discovered in Aby Warburg's (1866–1929) Hamburg research library, findings of medical research on aphasia and related conditions, particularly (...)
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  • Aesthetic Imagination in Football.Lev Kreft - 2015 - Sport, Ethics and Philosophy 9 (2):124-139.
    In my previous texts on aesthetics of sport and of football, the accent was on dramatic aesthetic properties and on everyday aesthetics as a proper framework for the aesthetics of sport in general and football in particular. Here, following this starting point, the character of football as a game of social interactions and its character of purposive sport are examined, to find out what could be the most important aesthetic condition for playing the game and being-in-the-game. To get at the (...)
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  • Organisms as subjects: Jakob von Uexküll and Adolf Portmann on the autonomy of living beings and anthropological difference.Filip Jaroš & Carlo Brentari - 2022 - History and Philosophy of the Life Sciences 44 (3):1-23.
    This paper focuses on the links between Jakob von Uexküll’s theoretical biology and Adolf Portmann’s conception of organic life. Its main purpose is to show that Uexküll and Portmann not only share a view of the living being as an autonomous and holistically organized entity, but also base this view on the seminal idea of the subjectivity of the organism. In other words, the respective holistic principles securing the autonomy of the living being—the Bauplan, for Uexküll; the Innerlichkeit, for Portmann—share (...)
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  • The Concept of Experience by John Dewey Revisited: Conceiving, Feeling and “Enliving”.Hansjörg Hohr - 2013 - Studies in Philosophy and Education 32 (1):25-38.
    The concept of experience by John Dewey revisited: conceiving, feeling and “enliving”. Dewey takes a few steps towards a differentiation of the concept of experience, such as the distinction between primary and secondary experience, or between ordinary (partial, raw, primitive) experience and complete, aesthetic experience. However, he does not provide a systematic elaboration of these distinctions. In the present text, a differentiation of Dewey’s concept of experience is proposed in terms of feeling, “enliving” (a neologism proposed in this paper) and (...)
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  • ‘Aesthetic emotion’: an ambiguous concept in John Dewey's aesthetics.H. Hohr - 2010 - Ethics and Education 5 (3):247 - 261.
    This article analyses the concept of ?aesthetic emotion? in John Dewey's Art as experience. The analysis shows that Dewey's line of investigation offers valuable insights as to the role of emotion in experience: it shows emotion as an integral part and structuring force, as a cultural and historical category. However, the notion of aesthetic emotion is characterized by a fundamental ambiguity. There is a conflict between a mechanical and an organic understanding of emotion, a confusion of emotion as structure and (...)
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  • Thinking “difference” differently: Cassirer versus Derrida on symbolic mediation.Aud Sissel Hoel - 2011 - Synthese 179 (1):75-91.
    Cassirer’s approach to symbolic mediation differs in some important ways from currently prevailing approaches to meaning and signification such as semiology and its more recent poststructuralist varieties. Cassirer’s philosophy of symbolic forms offers a theory of symbols that does not amount to a sign theory or semiology. It sketches out, rather, a dynamic and nonrepresentational framework in which an alternative notion of difference takes centre stage. In order to make the original features of Cassirer’s approach stand out, I will compare (...)
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  • Black Existence in Philosophy of Culture.Lewis R. Gordon - 2012 - Diogenes 59 (3-4):96-105.
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  • Reason and less.Vinod Goel - 2014 - Frontiers in Psychology 5.
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