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Also called humanocentrism. The practice, conscious or otherwise, of regarding the existence and concerns of human beings as the central fact of the universe. This is similar, but not identical, to the practice of relating all that happens in the universe to the human experience. To clarify, the first position concludes that the fact of human existence is the point of universal existence; the ...
A worldview like secular humanism is personism when the empathy and values are extended to the extent that the creature is a person, so for example apes get very similar rights while insects get vastly fewer rights. Consequently, a member of the human species may not necessarily fit the definition of "person" and thereby not receive all the ...
Cambridge change; Camp; Cartesian other; Cartesian Self; Categorical imperative; Categorization; Category of being; Causal adequacy principle; Causality; Chakra
A person is recognized by law as such, not because they are human, but because rights and duties are ascribed to them. The person is the legal subject or substance of which the rights and duties are attributes. An individual human being considered to be having such attributes is what lawyers call a "natural person". [26]
For example, a conception commonly found in the analytic tradition equates philosophy with conceptual analysis. [11] In this sense, philosophy has as its main task to clarify the meanings of the terms we use, often in the form of searching for the necessary and sufficient conditions under which a concept applies to something.
There are two definitions of object. The first definition holds that an object is an entity that fails to experience and that is not conscious. The second definition holds that an object is an entity experienced. The second definition differs from the first one in that the second definition allows for a subject to be an object at the same time. [3]
Whether the colors and forms experienced perfectly match between person to person, may never be known. That people can communicate accurately shows that the order and proportionality in which experience is interpreted is generally reliable. Thus one's reality is, at least, compatible to another person's in terms of structure and ratio.
For example, consider two children with identical bicycles engaged in a race while their mother is watching. The two children have the same bicycle in one sense (qualitative identity) and the same mother in another sense (numerical identity). [3] This article is mainly concerned with numerical identity, which is the stricter notion.