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The process of enculturation, most commonly discussed in the field of anthropology, is closely related to socialization, a concept central to the field of sociology. [6] Both roughly describe the adaptation of an individual into social groups by absorbing the ideas, beliefs and practices surrounding them.
Thing theory is a branch of critical theory that focuses on human–object interactions in literature and culture. It borrows from Heidegger's distinction between objects and things, which posits that an object becomes a thing when it can no longer serve its common function. [1]
This is an important and often daily process that people use in an attempt to do the right thing. Every day for instance, people are faced with the dilemma of whether or not to lie in a given situation. People make this decision by reasoning the morality of the action and weighing that against its consequences.
The idea that all living things (including things considered non-living by science) are related is a recurring theme in many indigenous worldviews across the world. [13] Later on, in the 1740s, the French mathematician Pierre Louis Maupertuis arrived at the idea that all organisms had a common ancestor, and had diverged through random variation ...
Action research is a philosophy and methodology of research generally applied in the social sciences. It seeks transformative change through the simultaneous process of taking action and doing research, which are linked together by critical reflection. Kurt Lewin, then a professor at MIT, first coined the term "action research" in 1944. In his ...
A presentation on information flow in living systems. Living systems are life forms (or, more colloquially known as living things) treated as a system. They are said to be open self-organizing and said to interact with their environment. These systems are maintained by flows of information, energy and matter. Multiple theories of living systems ...
The Human Condition, [1] first published in 1958, is Hannah Arendt's account of how "human activities" should be and have been understood throughout Western history. Arendt is interested in the vita activa (active life) as contrasted with the vita contemplativa (contemplative life) and concerned that the debate over the relative status of the two has blinded us to important insights about the ...
Scholars have traditionally divided uses of animals, [1] plants, [2] and other living things into two categories: practical use for food [3] and other resources; and symbolic use such as in art [4] and religion. [5]