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The problem is this: it seems as though the motivation most people have for the work they do isn't the exercise of their creative capacity; on the contrary, labour is alienated by definition in the capitalist system based on salary, and people only do it because they have to. They go to work not to express their human nature but to find theirs ...
These scientists argue that rationalizing causes one to learn less rather than learn more from their mistakes, and they criticize the hypothesis that rationalization evolved as a means of social manipulation by noting that if rational arguments were deceptive, there would be no evolutionary chance for breeding individuals that responded to the ...
A nomological notion of human nature – "Human nature is the set of properties that humans tend to possess as a result of the evolution of their species." [ 95 ] Machery clarifies that, to count as being "a result of evolution", a property must have an ultimate explanation in Ernst Mayr 's sense.
In Rediscovering the Moral Life, Gouinlock again criticized Rawls and Nozick for imagining value rational principles in their heads, while ignoring facts of human nature and real-life moral conditions. [8]: 248–268 He listed traditional forms of value-rationality, all of which he found incompetent to serve humans as moral compass.
Rationalization (or rationalisation) is the replacement of traditions, values, and emotions as motivators for behavior in society with concepts based on rationality and reason. [2] The term rational is seen in the context of people, their expressions, and or their actions.
Firstly, there is the concept of instrumentality—basically the idea that people and organisations are instrumentally rational—that is, adopt the best actions to achieve their goals. Secondly, there is an axiomatic concept that rationality is a matter of being logically consistent within your preferences and beliefs.
Wilson and Liu suggested intergroup attitudes follow social structure and cultural beliefs, theories, and ideologies developed to make sense of group's place in the social structure and the nature of their relationships with other groups; from this view, SDO is a product rather than a cause of social life. [52]
Hume's introduction presents the idea of placing all science and philosophy on a novel foundation: namely, an empirical investigation into human psychology.He begins by acknowledging "that common prejudice against metaphysical reasonings [i.e., any complicated and difficult argumentation]", a prejudice formed in reaction to "the present imperfect condition of the sciences" (including the ...