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Philosophy in classical Greece is the ultimate origin of the Western conception of the nature of things. [8]According to Aristotle, the philosophical study of human nature itself originated with Socrates, who turned philosophy from study of the heavens to study of the human things. [13]
A Treatise of Human Nature: Being an Attempt to Introduce the Experimental Method of Reasoning into Moral Subjects (1739–40) is a book by Scottish philosopher David Hume, considered by many to be Hume's most important work and one of the most influential works in the history of philosophy. [1]
The Varieties of Religious Experience: A Study in Human Nature is a book by Harvard University psychologist and philosopher William James.It comprises his edited Gifford Lectures on natural theology, which were delivered at the University of Edinburgh, Scotland between 1901 and 1902.
A foremost Wittgensteinian, P. M. S. Hacker has recently completed a tetralogy in philosophical anthropology: "The first was Human Nature: The Categorical Framework (2007), which provided the stage set. The second was The Intellectual Powers: A Study of Human Nature (2013), which began the play with the presentation of the intellect and its ...
Human ecology may be defined: (1) from a bio-ecological standpoint as the study of man as the ecological dominant in plant and animal communities and systems; (2) from a bio-ecological standpoint as simply another animal affecting and being affected by his physical environment; and (3) as a human being, somehow different from animal life in ...
The study of human sciences attempts to expand and enlighten the human being's knowledge of its existence, its interrelationship with other species and systems, and the development of artifacts to perpetuate the human expression and thought. It is the study of human phenomena. The study of the human experience is historical and current in nature.
Confucianism considers the ordinary activities of human life—and especially human relationships—as a manifestation of the sacred, [32] because they are the expression of humanity's moral nature (xìng 性), which has a transcendent anchorage in Heaven (Tiān 天) and unfolds through an appropriate respect for the spirits or gods of the ...
Its conception of human nature and human good overlooks the need for self-identity than which nothing is more essentially human." (p. 173, see especially sections 6 and 7). The consequence of this is held to be that "Marx and his followers have underestimated the importance of phenomena, such as religion and nationalism, which satisfy the need ...