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Furthermore, they were better off in man's care than left to the mercy of wild predators. If not for food, animals were created for moral or aesthetic purposes. The louse, for example, was created to provide "a powerful incentive to habits of cleanliness". Weeds exercised "the industry of man to weed them out".
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.
With "man against self" conflict, the struggle is internal. [7] [9] A character must overcome their own nature or make a choice between two or more paths—good and evil; logic and emotion. A serious example of "man against himself" is offered by Hubert Selby Jr.'s 1978 novel Requiem for a Dream, which centers around stories of addiction. [15]
Man is a conjugal animal: An animal that is born to couple in adulthood. In doing so, man builds a household and, in more successful cases, a clan or small village run upon patriarchal lines. [16] However, humans naturally tend to connect their villages into cities (poleis), which are more self-sufficient and complete.
Darwin suggests sympathy is at the core of sociability and is an instinctive emotion found in most social animals.The ability to recognize and act upon others' distress or danger, is a suggestive evidence of instinctive sympathy; common mutual services found among many social animals, such as hunting and travelling in groups, warning others of danger and mutually defending one another, are ...
The philosophy of self examines the idea of the self at a conceptual level. Many different ideas on what constitutes self have been proposed, including the self being an activity, the self being independent of the senses, the bundle theory of the self, the self as a narrative center of gravity, and the self as a linguistic or social construct rather than a physical entity.
He initially got the idea for "Man and Nature" from his observations in his New England home and his foreign travels devoted to similar inquiries. [3] Marsh wrote the book in line with the view that human life and action is a transformative phenomenon, especially in relation to nature, and due to personal economic interests.
[b] Given this fundamental analogy, truths about the nature of the cosmos as a whole may be inferred from truths about human nature, and vice versa. [1] One important corollary of this view is that the cosmos as a whole may be considered to be alive, and thus to have a mind or soul (the world soul), a position advanced by Plato in his Timaeus. [2]