This book explores the question of what it means to be a human being through sustained and original analyses of three important philosophical topics: relativism, skepticism, and naturalism in the social sciences. Kevin Cahill’s approach involves an original employment of historical and ethnographic material that is both conceptual and empirical in order to address relevant philosophical issues. Specifically, while Cahill avoids interpretative debates, he develops an approach to philosophical critique based on Cora Diamond’s and James Conant’s work on the early Wittgenstein. This makes possible the use of a concept of culture that avoids the dogmatism that not only typifies traditional metaphysics but also frequently mars arguments from ordinary language or phenomenology. This is especially crucial for the third part of the book, which involves a cultural-historical critique of the ontology of the self in Stanley Cavell’s work on skepticism. In pursuing this strategy, the book also mounts a novel and timely defense of the interpretivist tradition in the philosophy of the social sciences. Towards a Philosophical Anthropology of Culture will be of interest to researchers working on the philosophy of the social sciences, Wittgenstein, and philosophical anthropology.

Is the world just a cultural construct where people create their own realities? In this illuminating and wide-ranging philosophical treatise, Brian Morris critiques broad swathes of recent theory as he seeks to reclaim anthropology as a historical social science. He achieves this by grounding it within a metaphysic of "dialectical naturalism" or "evolutionary realism"--a tradition long ignored by academic philosophy. After reviewing the anthropological background of this worldview--the Greeks and the Enlightenment--Morris explores two essential themes. First, he critically assesses the main forms of dialectical naturalism, including Darwin's evolutionary theory, Marx's historical materialism, and the hylo-realism of the philosopher-scientist Mario Bunge. Second, he offers a strong plea to retain the dual heritage of anthropology as a historical science that combines both humanism and naturalism. A powerful philosophical manifesto, the book cogently upholds dialectical naturalism as the most grounding philosophy for anthropology and the social sciences.

What is a human being? Philosophical anthropology has approached this question with unusual sophistication, experimentalism, and subtlety. This volume explores the philosophical anthropologies of Scheler, Gehlen, Plessner, and Blumenberg in terms of their relevance to contemporary theories of nature, naturalism, organic life, and human affairs.

What is a human being? Philosophical anthropology has approached this question with unusual sophistication, experimentalism, and subtlety. This volume explores the philosophical anthropologies of Scheler, Gehlen, Plessner, and Blumenberg in terms of their relevance to contemporary theories of nature, naturalism, organic life, and human affairs.

The groundbreaking classic of twentieth-century German philosophy now available in English—with an introduction by J.M. Bernstein. Helmuth Plessner’s Levels of Organic Life and the Human, draws on phenomenological, biological, and social scientific sources to offer a systematic account of nature, life, and human existence. The book considers non-living nature, plants, non-human animals, and human beings a sequence of increasingly complex modes of boundary dynamics—simply put, interactions between a thing’s insides and the surrounding world. Living things are classed and analyzed by their “positionality,” or orientation to and within an environment. According to Plessner’s radical view, the human form of life is excentric—that is, the relation between body and environment is something to which humans themselves are positioned and can take a position. This “excentric positionality” enables human beings to take a stand outside the boundaries of their own body, a possibility with significant implications for knowledge, culture, religion, and technology. A powerful and sophisticated account of embodiment, the Levels shows, with reference both to science and to philosophy, how life can be seen on its own terms to establish its own boundaries, and how, from the standpoint of life, the human establishes itself in relation to the nonhuman. As such, the book is not merely a historical monument but a source for invigorating a range of vital current conversations around the animal, posthumanism, the material turn, and the biology and sociology of cognition.

J. G. Herder is enjoying a renaissance in philosophy and related disciplines and yet there are, as yet, few books on him. This unprecedented collection fills a large gap in the secondary literature, highlighting the genuinely innovative and distinctive nature of Herder's philosophy. Not only does Herder offer highly original answers to important philosophical questions, such as the mind-body problem and the role of sensibility in cognition and ethics, he also opens up rich resources for thinking about philosophy itself and connections to other fields in the humanities and social sciences. Herder: Philosophy and Anthropology brings together a set of original essays that centre on the question at the heart of Herder's philosophical thought: How can philosophy enable an understanding of the human being not simply rationalistically as an intellectual and moral agent, but also as a creature of nature who is fundamentally marked by an affective openness and responsiveness to the world and other persons. The first part of the volume examines the various dimensions of Herder's philosophical understanding of human nature through which he sought methodologically to delineate a genuinely anthropological philosophy. The second part then examines further aspects of this understanding of human nature and what emerges from it: the human-animal distinction; how human life evolves over space and time on the basis of a natural order; the fundamentally hermeneutic dimension to human existence; and the interrelatedness of language, history, religion, and culture.

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