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• W268677356 abstract "Is Man? by Abraham J. Heschel. Stanford, CA: Stanford University Press, 1965. Like all of Heschel's books but in a more concentrated and explicitly philosophical way, Is Man? is an eloquent defense of transcendent dignity of being human-a transcendent dignity grounded in human orientation toward and manifestation of meaning that transcends human. Heschel has often been acclaimed as one of most profound and poetic spiritual writers of our age. But he has not gained recognition he deserves as a philosopher. This is probably due precisely to poetic-rather than strictly systematic-quality of his writing. But fact that his writing is not systematic in strict sense does not mean it is unsystematic. It is an organic system in that there is an order, direction, and inner consistency to it. In my view, Heschel's books are every bit as philosophical as they are poetic, and this is especially true of Is Man? whose title states at heart of Heschel's philosophical exploration. ask: What is Yet true should be: is As a thing man is explicable; as a person he is both a mystery and a surprise (p. 28). In responding to question is man? Heschel engages in what he elsewhere calls as contrasted (God In Search of Man, p. 5). latter deals concepts by way of detached analysis; former deals situations by way of concerned involvement. By conceptual thinking Heschel does not simply mean thinking in concepts, which even situational thinking must include, but thinking about concepts rather than situations underlying them. Situational thinking is reverse, attending to situations that give rise to concepts. Conceptual thinking is an important way of dealing many intellectual questions, but ultimate questions such as Who is man? are not merely intellectual issues but existential problems. Situational thinking is necessary when dealing such problems:No genuine problem comes into being out of sheer inquisitiveness. A problem is outcome of a situation- To understand meaning of problem and to appreciate its urgency, we must keep alive in our reflection of stress and strain in which it comes to pass (p. 1). It is easier to keep alive conceptualization of a problem than in which it emerged, and it is easier to spawn a conceptual problem than to grapple a situational problem. But conceptualization of a problem is not problem itself and is often a distortion of it. The predicament of much of contemporary philosophy is partly due to fact that ongoing conceptualizations have so far outdistanced situations which engender philosophizing that their conclusions seem to be unrelated to original (p. 2). Situational thinking focuses on the human situation (p. 14) and its original problems more than on concepts or speculations about human nature. Therefore, writes Heschel: Our is not only: What is nature of human species? but also: What is of human individual? What is human about a human being? Specifically, our theme is not only: What is a human being? but also: What is being human? (pp. 28-29). For Heschel, any description of human existence that does not take into account human relatedness to transcendence is inadequate. But classical definitions of human beings as tool-making animals, rational animals, political animals, etc. fail to capture what is distinctive about human beings-not undeniable fact of [their] animality but enigma of what they do with and apart from [their] animality (p. 21). We can attain an adequate understanding of human existence only if we think in distinctively human terms and avoid categories developed in study of other forms of life (p. 3). Thus any doctrine that describes human beings as qualified animals precludes a genuine understanding of human existence. …" @default.
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• W268677356 date "2007-10-01" @default.
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• W268677356 title "Who Is Man" @default.
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