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Genesis does not elaborate the meaning of "the image of God", but scholars find suggestions. One is that being created in the image of God distinguishes human nature from that of the beasts. [49] Another is that as God is "able to make decisions and rule" so humans made in God's image are "able to make decisions and rule".
The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...
The debate about human nature between Augustine and Pelagius had to do with the nature of sin and its relation to the state of the human. Pelagius believed that man's nature was inherently good and taught that all children are born "as a fresh creation of God and therefore good. [40]" For Pelagius freedom is a constitute part of human nature. [41]
Happiness, or the state of being happy, is a human emotional condition. The definition of happiness is a common philosophical topic. Some define it as experiencing the feeling of positive emotional affects, while avoiding the negative ones. [328] [329] Others see it as an appraisal of life satisfaction or quality of life. [330]
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.
Fertilization is the fusing of the gametes; a sperm cell and an ovum (egg cell) fuse to form a single-cell zygote.This is the beginning of the diploid phase of the human life cycle after two genetically unique haploid cells created via meiosis and chromosomal translocation combine their DNA and begin to develop into a multi-cellular organism.
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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.