Meta-anthropological approach to the study of love

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Meta-anthropological approach to the study of love

Nadia Pavlenko, master of philosophy

Ph.D. student at the Centre for Humanitarian Education

National Academy of Science of Ukraine, Ukraine

Scientific adviser: Nazip Khamitov

corresponding member of the National Academy

of Sciences of Ukraine, doctor of philosophy, professor,

leading researcher Institute of Philosophy of the

National Academy of Sciences of Ukraine, Ukraine

The concept of "meta-anthropology" was first used by M. Scheler in his work "Philosophical Worldview", in which the philosopher realizes the ways of human transcendence to the state of a creative partner (Mitbildner) of the Divine [1]. The author of the modern concept of metaanthropology is a Kyiv researcher and philosopher N. Khamitov. Meta-anthropology is the study of the existential dimensions of human existence, which are determined by the direction of the will: to self-preservation and procreation in ordinary being, to cognition and creativity or to power in the boundary being, to freedom, love and co-creation in the meta-boundary being [2]. In the coordinates of meta-anthropology, the study of the nature of love can be heuristically fruitful, as it allows us to comprehend its evolution in accordance with the evolution of the personality and his or her worldview.

In ordinary being, the human will is aimed at self-preservation and procreation. The dominance of the ordinary being suppresses and inhibits the unique and personal in a human being, his or her own choices, thoughts, and the certainty of his or her own path. In ordinary being, it is easier for a human to be subordinated to someone else, or to a group of people, to a certain tradition and order, that is not critically questioned. "This is the enjoyment of unfreedom, the lack of responsibility, which reduces a person to the level of an object of manipulation. In ordinary being, you can show a lot of external activity, but it is always set from the outside, not internally, deeply [3]. The personality is not manifested, but that is why a person feels complete, and does not have internal existentional and worldview conflicts and feelings of loneliness. The understanding of love is determined by kinship relations; love has no personal and creative character.

The boundary dimension of being appears to us as a way out of the ordinary being through an appeal to the personal in a human. "A person reaches the boundary being through the realization of the will to power, on the one hand, and the will to cognition and creativity, on the other" [4]. In other words, getting out of the ordinary being requires the expenditure of a person's internal forces, personal tension, which makes it possible to form one's own worldview, one's own view towards reality. In the ultimate existence, a person forms his or her own position, crystallizes his or her aspirations and goals, separated from the goals and aspirations of others. On the one hand, a person can acquire the dominance of the will - for example, a high-ranking boss with a will to power. On the other hand, it can be a more individualized, solitary person with the will to cognition and creativity, such as Hermann Hesse and the image of the protagonist of the novel The Steppenwolf [5].

In the philosophical dictionary "Man and Culture", the author of the meta- anthropological approach notes that the boundary being of a human is also actualized by the will to justice [2].

In the boundary being, a person exists between hope and despair. The will to love can be displaced by a persistent desire for self-realization and self-affirmation.

The will to cognition and creativity, or the will to power, have not yet been purified by the dominant will to freedom and love, so they sometimes give rise to neurotic and fanatical states of lovers, leading to self-destruction, destroying actions towards the object of love.

It is in the boundary dimension of being that a person realizes and experiences his or her loneliness.

Neither in the ordinary nor in the boundary dimension of human existence is there yet a will to love. Although a person can fall in love and feel the need for the Other, love as a conscious choice often recedes into the background. Love here has not yet been purified from objectification, which sometimes gives rise to manipulative, neurotic interactions between partners. Love is often referred to as passion. A person can lose faith in love, or form certain stereotypes about the opposite sex or partnership in general, decide that love is just a romantic fantasy, an unattainable dream or illusion, always a trend for literary and cinematic profit. The truth is that without personal effort, falling in love will not turn into love by itself, just as a flower on a tree will not become a fruit without pollination. Thus, we come to the conclusion that access to meta-boundary being is impossible without the will to love.

The will to love, to freedom, to tolerance, and to co-creation opens up a person's meta-boundary being. It is important to distinguish love from falling in love, which is temporary, and to understand the nature of love-integrity, which is not static, because it develops, deepens, and is established in the life of a man and a woman every day, so the will to love is complemented by the will to co-create.

It is in the meta-boundary existence that love is real and manifests itself consciously, being comprehended by both partners as a daily feat, accomplishment, a masterful act of creating the beauty of human relationships [6]. A person is naturally open to the Other, he or she has overcome all internal complexes, fears and self-pity, he or she wants to learn the art of love, to acquire it, to rise above egocentrism, to tolerate and impartially perceive the thoughts and views of the Other.

Thus, love is born in ordinary being as a simple affair and kinship care, in boundary being its incompleteness and imperfection is comprehended through personal self-awareness and self-development, and in meta-boundary being - thanks to the will to love - it acquires the features of communicative unity, integrity of spiritual-creative, mental and bodily unity, which leads to anthropo-transcendence [4; 3], which in the study of meta-anthropology means the inner presence of the transcendent in human existence here and now.

References

[1] Scheler, M. (1954) Philosophische Weltanschauung. Munchen: Dalp-Taschenbucher.

[2] Khamitov, N.V., Krylova, S.A. (2022). Liudyna i kultura: slovnyk. Filosofska antropolohiia, filosofiia kultury, kulturolohiia. Kyiv: KNT. [Ukrainian]

[3] Khamytov, N. (2002). Fylosofyia cheloveka: ot metafyzyky k metaantropolohyy. Kyev: Nyka- tsentr. [Russian]

[4] Khamitov, N. (2018). Filosofska antropolohiia: aktualni problemy. Vid teoretychnoho do praktychnoho povorotu. Kyiv: KNT. [Ukrainian]

[5] Hesse, H. (2012) DerSteppenwolf Frankfurt am Main: Suhrkamp.

[6] Krylova, S.A. (2019). Krasa liudyny v zhyttievykh praktykakh kultury. Dosvid sotsialnoi ta kulturnoi metaantropolohii i androhin-analizu: monohrafiia. Kyiv: KNT. [Ukrainian]

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