By Rebekka A. Klein
As well as being pondered within the classical disciplines of anthropology, human sociality has been subjected to clinical exam within the average and social sciences. This e-book bargains a considerable dialogue of empirical study courses inside of present economics (experimental and neuroeconomics), with certain regard to the topics of reciprocity and altruism. those issues are mentioned from a philosophical standpoint knowledgeable through phenomenology and hermeneutics, and associated with theories of clash, acceptance and alterity in social philosophy, that are used to teach the restrictions of the in basic terms science-based naturalistic methods in economics. eventually, the e-book introduces the idea that of the neighbor in Christian theology and exhibits how this determine brings a brand new standpoint to the exam of human sociality.
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Extra resources for Sociality as the Human Condition: Anthropology in Economic, Philosophical and Theological Perspective (Philosophical Studies in Science and Religion, 3)
Sample text
Kierkegaard’s idealization of love for a dead person thus is to be considered a symbol for the loss of the actual fellow human being in modern society. The neighbor denotes a social void within human society. He functions as a figure manifesting the ostracized, outcast and negated aspects of humanity in society. In this sense, the real presence of the neighbor is no longer comprehensible within the symbolic orders of the social. Here, unlike in Kierkegaard’s theological interpretation, the figure of the neighbor does not show the new humanity in tension with the reality of sinful human existence.
They play with the manifold modes and forms of their visibility for others and yet also remain invisible in them, insofar as they are not completely absorbed into any intersubjective relationship. At all times, their social presence also contains forms of their absence through which they hide from the gaze of others and elude the appropriation of their presence. This interplay of presence and absence is constitutive of the phenomenal concreteness of human beings in the social lifeworld. Therefore, it also represents a yardstick and a frame of reference for the scientific description of human beings.
The reconstruction of underlying thought patterns cannot replace the construction and conceptualization of the questions and problems within a perspective; nor does it claim to do so. 8 For the determination of essential human nature is based on the premise that the relationship between human beings and nature is a relationship of accordance. 10 Groh tests his hypothesis mainly on the example of theological interpretations of nature and the human being. 11 Thus, the construction of humanity in dependence on the respective concept of nature is also a catalyst for developing a teleological or antiteleological view of the world and the course of history.