The problem of psychic reality before the anthropological turn: criticism by H. Plessner of the classical models of the psyche of R. Descartes, I.G. Fichte, E. Mach
Philosophy
DOI:
https://doi.org/10.17072/2078-7898/2024-4-471-482Keywords:
psychic reality, psychophysical problem, philosophical anthropologyAbstract
The article traces H. Plessner’s reasoning about the origins and content of psychic reality. The dependence of new European interpretations of the psyche on the dualism of R. Descartes is noted. Although W. Dilthey’s hermeneutics was adopted as a research methodology, its perception occurs as a result of a consistent analysis of several ways to solve the psychophysical problem — those proposed by R. Descartes, who defends the principle of psychophysical parallelism, by I.G. Fichte, being a representative of German idealistic philosophy, and by E. Mach, a positivist theorist. The article substantiates H. Plessner’s position regarding the insufficiency of dualistic concepts and the identification of the psyche with consciousness. The connection of E. Mach’s psychophysical monism with the Austrian philosophical tradition is noted. Also, the problematic nature of understanding the Other, as long as the Other is understood as an object of the material environment is noted. Using the example of modern researchers studying H. Plessner’s philosophical anthropology, the paper demonstrates the key role and contradictory nature of eccentricity in defining the status of the psyche. Four main questions that arise when analyzing psychic reality, including opposing trends in understanding the essence of eccentricity. On the one hand, it is proposed to bring anthropological interpretations closer to culturalist ones, and on the other — to naturalistic ones. The author of the article believes that the final answer about the nature of psychic reality depends on the solution of this question because, despite the presence of three determinants of human existence, the vector of modern research is determined, as a rule, by the priority of the body over the world of culture (Mitwelt), or vice versa. At the same time, the inner world turns out to be a derivative of bodily drives and the cultural environment.References
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