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Feuerbach resolves the essence of religion into the essence of man [menschliches Wesen = 'human nature']. But the essence of man is no abstraction inherent in each single individual. In reality, it is the ensemble of the social relations. Feuerbach, who does not enter upon a criticism of this real essence is hence obliged: 1.
Man is a political animal: An animal with an innate propensity to develop more complex communities (i.e. the size of a city or town), with systems of law-making and a division of labor. This type of community is different in kind from a large family , and requires the use of human reason .
From a naturalist point of view, probably, instinctive sympathy was first developed for animals to thrive by living in society just as the pleasure of eating was first acquired to induce animals to eat. [5] In this sense, morality is a crucial instinct for survival in social animals. As Darwin noted in The Descent of Man: [6]
While the Latin term itself originates in scholasticism, it reflects the Aristotelian view of man as a creature distinguished by a rational principle.In the Nicomachean Ethics I.13, Aristotle states that the human being has a rational principle (Greek: λόγον ἔχον), on top of the nutritive life shared with plants, and the instinctual life shared with other animals, i. e., the ability ...
Naturalism is the view that Man is part of the system of nature. [141] Marx sees Man as an objective, natural being [71] – the product of a long biological evolution. [141] Nature is that which is opposed to Man, yet Man is himself a part of nature. [142] Man, like animals and plants, is conditioned by nature and his natural needs. [143]
In Marx's Concept of Man, Erich Fromm provides a detailed analysis of Karl Marx's ideas about human nature and how those ideas informed his economic and political theories. Fromm shows how Marx's conception of man as a "species-being" who is fundamentally social and cooperative, rather than selfish and individualistic, shaped his vision of a ...
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Aristotle comes to this conclusion because he believes the public life is far more virtuous than the private and because "man is by nature a political animal". [1]: I.2 (1253a) [2] He begins with the relationship between the city and man, [1]: I.1–2 and then specifically discusses the household. [1]: I.3–13 [3]: 27