The present paper introduces and criticizes the book entitled "philosophical Anthropology" authored by "Hans Dierkes". In this book, the author has selected texts containing educational perspectives on the subject matter of the discussion, which have been proposed mainly without any comprehensive analysis and deep systematization. After mentioning four levels of philosophical Anthropology proposed by "Dierkes" and criticizing them, this paper talks about the importance of paying attention to the new approach called "dimensional Anthropology", and in addition to investigating the Anthropology classification in the book structure, it has referred to the proposed quadripartite model in the human exposure to self, nature, society, and God. In the following, the similarities and differences between the anthropological perspectives are explained using analytical-critical method and it paves the way for their philosophical criticism. Accordingly, the most important finding of this research is that most the anthropological perspectives have paid attention to one or more than one dimensions of human facets and have been magnified, and there is few perspectives in which one can achieve the analysis of the relation and interaction between all human forces, indicating the importance of paying attention to the philosophical and methodological foundations of "dimensional Anthropology". This book is very helpful with regard to opening scientific horizons and posing main anthropological questions, but presenting any definition of the realm and examples of philosophical Anthropology depends on the explanation of the "subject" and "method" of such approach and no clear boundary can be found between the four levels of philosophical Anthropology proposed by "Dierkes" without having an accurate perspective on its components.

Biological Anthropology had been considerably changed from beginning to now. From 19th to Mid-20th century, the race has been the principal concept in bio-anthropologic researches.Since Mid- 20th, the concept of race replaced with the new subjects. The second half of 20th century can be counted as the transition period for bio- Anthropology. The three last decades of 20th century are the decades of increasingly growth of the discipline. Throughout these years the discipline goes ahead from a general situation to a more specialized one. The specialties such as Human genetics, Primatology, Human economy and paleoAnthropology are the most important specialties which are developing right now. In 21st, a new important approach named bio-cultural approach established under the discipline in which both biological and culture aspect are include when studying a human issue. Nutritional Anthropology, Embodiment and Medical Anthropology and Neural Anthropology are some of its sub- areas. These sub-areas are considered as the most practical areas in contemporary Anthropology. This article deals with this new approach and its sub- areas.

In the late years of his life, Kant added the question "What is Human Being? " to his basic philosophical questions and regarded its answer the answers other questions. But what is Kant's answer to this question? In book with the title Kant's pragmatic Anthropology, Wilson attempts to explore in his uncritical works such as Anthropology, religion in the bounds of only reason and education, which calls them Kant's "philosophy of experience", finds his answer to this question. In this work, she claims that Kant's pragmatic Anthropology is not empirical psychology, in addition to exploring in the origin and meaning of pragmatic humanism, introducing man from the perspective of this philosopher as an being possess the four predisposition animal, technical, pragmatic and ethical that should tries with use of his talents to attain the ultimate destiny of humanity, which is ethics and freedom. Also from the point of view of this writer, theological reflective judgment is thebridge between Kant's Anthropology and his critical works, that with using of it, he tried to teach his students practical knowledge in order to be able them to find their position in the social, political, and cultural world.

In addition to his famous theoretical works on cognitive powers, moral principles and the power of judgment, Kant has studied man from a historical and pragmatic point of view.Kant's Anthropology, wich he calls pragmatic, consists of special doctrines and recommendations that I attempt to describe and assessment some of them in this aricle to We will know in this inquiry that Kant have believed the man is difficult subject for studying and have insisted on discourse to fortify his cosmopolition approach in Anthropology. Is man good in nature or evil? Who must teach the man? These are a number of matters that Kant's view on them have explained and assessmented in the essay. Finally I present a few critical remarks on Kant's anthropological principles and views.

Literature is a branch of human knowledge which produces and exchanges meaning in every society. Likewise, Anthropology of communication discusses the processes involved in the production and exchange of meaning and is thus capable of criticizing literature in this respect. This approach uses three different levels of critique: 1. The epistemological level; inter-subjectivity 2. The methodological level; inter-textuality 3. The research level; inter-culturality In this way, Anthropology of communication is assisted by phenomenology and intercultural hermeneutics. In this paper the author describes and analyzes these problematic discussing some cases in Iranian literature.

This paper studies Eliade's opinions of human being. Eliade’s historico-religious hermeneutic method explores the meaning and interpretation of messages hidden in religious myths, symbols and rituals. According to him, question of the meaning of human being is an important and fundamental question. He divides human beings into two categories in terms of their perspective on existence: the man of traditional society, who is definitely religious and the modern man.Eliade's understanding of human being is studied in two sections: First, the human condition in a fallen state and second, human being as a religious man.The theme of descent will reveal Eliade's shrewd analysis of the negative aspects of secular profane existence in three aspects: descent from paradise, secularization, and fall into time and history. Fall from paradise is a loss of that primordial perfection. Secularization is a fall into secular culture and desacralized cosmos. Fall into time and history is dwelling in an unholy time, that is an ontologically nonexistence, unreality. The religious man has a meaningful existence and a sacred mode of being in the "wasteland history". He is exactly what he was given in the beginning. He has an occupation which bestows meaning to life. For him, the only real act is an imitation of the divine act. Every behavior must be the imitation of archetype.

Anthropology is the comprehensive aspect of Kant’s thought and it can be considered as the product of critical thinking and practical aspects of his thought. In Anthropology، Kant tries to explain human nature from pragmatic point of view، and not essentially. Kant ties human nature to his social aspects such as civilization، sociability، education etc. Kant tries to provide a comprehensive explanation of social and individual aspects of human being. Therefore، Anthropology can be defined، from Kant’s point of view، as a global empirical science and practical philosophy which would like to recognize، by prudential reason and observation method، human nature with pragmatic approach. In addition، this philosophy wants to educate persons who can not only acquire speculative knowledge but also be considered as a citizen of the world.

Anthropology has been regarded as one of the most important branches of knowledge and, it has been of considerable effect on humanistic and religious fields of studies. Presenting an analytical study of the quiddity of Anthropology would be established on the basis of its background, definition, necessity and various kinds. Considerably known is the fact that Anthropology has been divided into philosophical, religious, scientific, mystical and ethical, all but the religious one being exposed to some crises. It cannot be found any crisis in the religious Anthropology.

This paper is an analytical and critical study of Paul’s Anthropology. Understanding his theology depends on understanding his Anthropology. The effect of divine revelation and grace on man is the heart of his theology. Paul holds that man consists of three dimensions: body, soul and spirit, each of which consists of two components: 1. body and figure 2. mind and heart 3. soul and spirit. There are two ways of living: in accordance with the agreement of God and in accordance with the period before the rise of Christianity. When he discusses man’s essence, he mentions three conditions: creation, Fall and salvation. With regard to the aim of man’s creation, he believes that man was created by God in order to establish strong ties with Him. Before the Fall, Adam committed an original sin of his own free will and was put in an unpleasant situation. His sin was transmitted to his children and his sin led to his death. Man is inclined to sin, and doing good deeds and salvation is not possible without God's grace. Salvation is God's free gift which man can get through divine grace and faith in God.