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Philosophical anthropology, sometimes called anthropological philosophy, [1] [2] is a discipline dealing with questions of metaphysics and phenomenology of the human person. [3] Philosophical anthropology is distinct from Philosophy of Anthropology, the study of the philosophical conceptions underlying anthropological work. [4]
A person is recognized by law as such, not because they are human, but because rights and duties are ascribed to them. The person is the legal subject or substance of which the rights and duties are attributes. An individual human being considered to be having such attributes is what lawyers call a "natural person". [26]
The antithesis to the concept of utopia is dystopia, representing a society that elicits fear and embodies the worst imaginable conditions. [30] [31] Both utopian and dystopian visions share the commonality of existing solely within the realm of human imagination, diverging significantly from the realities of contemporary society. Utopian ...
"The human being must be understood as a social person. It is the constant search for social interaction that leads us to do what we do. Instead of focusing on the individual and his or her personality, or on how the society or social situation causes human behavior, symbolic interactionism focuses on the activities that take place between actors.
Sumner finds such human nature to be universal: in all people, in all places, and in all stations in society. [ 69 ] Psychiatrist Thomas Anthony Harris , on the basis of his "data at hand", observes "sin, or badness, or evil, or 'human nature', whatever we call the flaw in our species, is apparent in every person."
Identity is the set of qualities, beliefs, personality traits, appearance, and/or expressions that characterize a person or a group. [1] [2] [3] [4]Identity emerges during childhood as children start to comprehend their self-concept, and it remains a consistent aspect throughout different stages of life.
Humanism is a democratic and ethical life stance, which affirms that human beings have the right and responsibility to give meaning and shape to their own lives. It stands for the building of a more humane society through an ethic based on human and other natural values in the spirit of reason and free inquiry through human capabilities.
Martin Heidegger attacked Sartre's concept of existential humanism in his Letter on Humanism of 1946, accusing Sartre of elevating Reason above Being. [5]Michel Foucault followed Heidegger in attacking Sartre's humanism as a kind of theology of man, [6] though in his emphasis on the self-creation of the human being he has in fact been seen as very close to Sartre's existential humanism.