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Various theorists even see rationality as the essence of being human, often in an attempt to distinguish humans from other animals. [6] [8] [9] However, this strong affirmation has been subjected to many criticisms, for example, that humans are not rational all the time and that non-human animals also show diverse forms of intelligence. [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 ...
He is one, however, not by his divinity being turned into flesh, but by God's taking humanity to himself. He is one, certainly not by the blending of his essence, but by the unity of his person. For just as one human is both rational soul and flesh, so too the one Christ is both God and human.
The human soul in the works of Plato and Aristotle has a nature that is divided in a specifically human way. One part is specifically human and rational, being further divided into (1) a part which is rational on its own; and (2) a spirited part which can understand reason.
The tendency for people of one race to have difficulty identifying members of a race other than their own. Egocentric bias: Recalling the past in a self-serving manner, e.g., remembering one's exam grades as being better than they were, or remembering a caught fish as bigger than it really was. Euphoric recall
Kant asserts that, “a human being and generally every rational being exists as an end in itself.” [xiv] The corresponding imperative, the Formula of Humanity, commands that “you use humanity, whether in your own persona or in the person of any other, always at the same time as an end, never merely as a means.” [xv] When we treat others ...
Most philosophers suggest only rational beings, who can reason and form self-interested judgments, are capable of being moral agents. Some suggest those with limited rationality (for example, people who are mildly mentally disabled or infants [1]) also have some basic moral capabilities.
Scheler defined the human being not so much as a "rational animal" (as has traditionally been the case since Aristotle) but essentially as a "loving being". He breaks down the traditional hylomorphic conception of the human person, and describes the personal being with a tripartite structure of lived body, soul, and spirit.