Issues in Philosophical Anthropology


a) Acquire a high level of knowledge in the field of Philosophical Anthropology and in particular a detailed knowledge of the fundamental concepts and of the history of Philosophical Anthropology, of its methodological and doctrinal controversies and of its interlinking with other branches of philosophy and science.
b) Acquire detailed knowledge of the fundamental texts in the field of Philosophical Anthropology, with a mastering of past interpretations and of the current state of research.
c) Acquire a high ability to analyse, compare, criticise and use anthropological concepts, and also to independently discuss problems and doctrinal views in the field of Philosophical Anthropology.
d) Acquire the ability to carry out research work under supervision in this field that meets high scientific quality standards.
e) Acquire the ability to carry out independent research in this area.

General characterization





Responsible teacher

Marta Maria Anjos Galego de Mendonça


Weekly - 3

Total - 280

Teaching language



Not applicable


Turma A:
Burnet, I. (Ed.) (1901). Platonis Opera, II. Oxonii.
Stallbaum, G. (Ed.) (1857). Platonis Opera. IV-1. Gothae-Erfurdiae.
Thompson, W. H. (Ed.) (1868). The Phaedrus of Plato. London.
Yunis, H. (Ed.) (2011). Plato Phaedrus. Cambridge.
Hackforth, R. (Ed.) (1952). Plato's Phaedrus. Cambridge.
De Vries, G. J. (1969). A Commentary on the Phaedrus of Plato. Amsterdam.
Verdenius, W. J. (1955). Notes on Plato's Phaedrus, Mnemosyne 4, 265-289
Rowe, C.J. (Ed.) (1986). Plato: Phaedrus. Warminster.
Robin, L. (Ed.) (1944). Platon, Œuvres IV.3 : Phèdre
Moreschini, C./Robin, L. et al(Ed.) (1985). Phèdre. Paris.
Brisson, L. (Ed.) (1972). Platon Phèdre. Paris.
Ritter, C. (Ed.) (1914). Platons Dialog Phaidros. Leipzig.
Heitsch, E. (Ed.) (1993). Platon Werke III.4: Phaidros. Göttingen.
Paulsen, T./Rehn, R. (Ed.) (2019). Platon Phaidros. Hamburg.
Reale, G. (Ed.) (1998). Platone, Fedro. Milano.
Trabattoni, F. (Ed.) (2006). Platone Fedro. Milano.
Velardi, R. (Ed.) (2006). Platone, Fedro. Milano.


Turma B:

Anscombe, G. E. M. (2000). Intention (2a ed.). Cambridge, Massachusetts: Harvard University Press.

Bratman, M. (1987). Intention, Plans, and Practical Reason, Cambridge, Massachusetts: Harvard University Press.

Ford, A., Hornsby, J., Stoutland, F. (Eds.). (2011).  Essays on Anscombes Intention. Cambridge, Massachusetts:  Harvard University Press.

Teichmann, R. (2008). The Philosophy of Elizabeth Anscombe. New York: Oxford University Press.

Wiseman, R. (2016). Routledge Philosophy Guidebook to Anscombe's Intention. London, New York: Routledge.

Teaching method

Class A - The course has a mixed approach, theoretical and practical, combining a theoretical examination of the topics of the program with the analysis of relevant texts.

Class B - Lecture and seminar mode.

Evaluation method

Class A - Class participation (participation in the discussion) (30%), Final paper/presentation assignments is to be determined in consultation with the instructor(70%)# Class B - Attendance and Participation(20%), Final paper: students propose the paper’s topic. This topic must address a question related to the issues discussed in the classroom and must rely on the literature of the module.(60%), Paper presentation (20%)

Subject matter

CLASS B -Most political and ethical philosophies rely on assumptions about human nature. But how can we explain the human condition? This course offers an overview of the key philosophical and scientific thoughts on human nature, focusing on how these thoughts affect our understanding of politics and ethics. It analyses classical notions of what it means to be human, from the Aristotelian political animal to the enlightened rational being, and assesses influential notions such as the self or personal identity.

Class A
Plato’s Phaedrus holds a metaphorical mirror to us, in which we can see blind spots viz. things outside our normal “field of vision” – and in particular a metaphorical mirror in which we can see ourselves reflected and discover blind spots in our own awareness of self and others. Plato’s Phaedrus also resembles a puzzle – and reading it (trying to make sense of its many components) is like having to piece together a very complex jigsaw.