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Process philosophy, also ontology of becoming, or processism, [1] is an approach in philosophy that identifies processes, changes, or shifting relationships as the only real experience of everyday living. [2]
Hominization, also called anthropogenesis, refers to the process of becoming human, and is used in somewhat different contexts in the fields of paleontology and paleoanthropology, archaeology, philosophy, theology, and mythography. In the latter three fields, the alternative term anthropogony has also been used.
Some examples of these human universals are abstract thought, planning, trade, cooperative labor, body decoration, and the control and use of fire. Along with these traits, humans possess much reliance on social learning. [12] [13] This cumulative cultural change or cultural "ratchet" separates human culture from social learning in animals.
Philosopher Theodore Schatzki suggests there are two varieties of posthumanism of the philosophical kind: [18]. One, which he calls "objectivism", tries to counter the overemphasis of the subjective, or intersubjective, that pervades humanism, and emphasises the role of the nonhuman agents, whether they be animals and plants, or computers or other things, because "Humans and nonhumans, it ...
In Being and Time, Martin Heidegger reframes Edmund Husserl's phenomenological project into what he terms fundamental ontology.This is based on an observation and analysis of Dasein ("being-there"), human being, investigating the fundamental structure of the Lebenswelt (lifeworld, Husserl's term) underlying all so-called regional ontologies of the special sciences.
This is reflected in Maslow's hierarchy of needs and in his theory of self-actualization. Instead of focusing on what goes wrong with people, Maslow wanted to focus on human potential, and how we fulfill that potential. Maslow (1943, 1954) stated that human motivation is based on people seeking fulfillment and change through personal growth.
The aquatic ape hypothesis (AAH), also referred to as aquatic ape theory (AAT) or the waterside hypothesis of human evolution, postulates that the ancestors of modern humans took a divergent evolutionary pathway from the other great apes by becoming adapted to a more aquatic habitat. [1]
Two examples of energeiai in Aristotle's works are pleasure and happiness . Pleasure is an energeia of the human body and mind whereas happiness is more simply the energeia of a human being a human. [16] Kinesis, translated as movement, motion, or in some contexts change, is also explained by Aristotle as a particular type of energeia. See below.