Homo Sapiens, Homo Faber, Homo Socians: Technology and the Social Animal

1987 ◽  
pp. 233-244 ◽  
Author(s):  
Linnda R. Caporael
Keyword(s):  
Homo Sapiens ◽  
The Social ◽  
Homo Faber

THE IDENTITY OF JAVANESE WOMEN (The study of Phenomenology Toward Indonesian Migrant Women Workers)

2016 ◽  
Vol 1 (1) ◽  
pp. 61-72
Author(s):  
Anam Miftakhul Huda
Keyword(s):  
Women Workers ◽  
Cultural Values ◽  
Migrant Workers ◽  
Homo Sapiens ◽  
Formal Sector ◽  
Java Language ◽  
Cultural Codes ◽  
Or Groups ◽  
The Social ◽  
Opposite Sex

The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers.   The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.

The Property Species

2020 ◽  
Author(s):  
Bart J. Wilson
Keyword(s):  
Cognitive Linguistics ◽  
Homo Sapiens ◽  
Fundamental Principle ◽  
First Century ◽  
Human Beings ◽  
Full Account ◽  
Symbolic Thought ◽  
Core Property ◽  
The Social ◽  
History Of

What is property, and why does our species happen to have it? The Property Species explores how Homo sapiens acquires, perceives, and knows the custom of property, and why it might be relevant for understanding how property works in the twenty-first century. Arguing from some hard-to-dispute facts that neither the natural sciences nor the humanities—nor the social sciences squarely in the middle—are synthesizing a full account of property, this book offers a cross-disciplinary compromise that is sure to be controversial: All human beings and only human beings have property in things, and at its core, property rests on custom, not rights. Such an alternative to conventional thinking contends that the origins of property lie not in food, mates, territory, or land, but in the very human act of creating, with symbolic thought, something new that did not previously exist. Integrating cognitive linguistics with the philosophy of property and a fresh look at property disputes in the common law, this book makes the case that symbolic-thinking humans locate the meaning of property within a thing. The provocative implications are that property—not property rights—is an inherent fundamental principle of economics, and that legal realists and the bundle-of-sticks metaphor are wrong about the facts regarding property. Written by an economist who marvels at the natural history of humankind, the book is essential reading for experts and any reader who has wondered why people claim things as “Mine!,” and what that means for our humanity.

scholarly journals Warfare, Ethics, Ethology: evolutionary fundamentals for conflict and cooperation

2020 ◽  
Author(s):  
Daniel Barreiros
Keyword(s):  
Phylogenetic Tree ◽  
Common Ancestor ◽  
Homo Sapiens ◽  
Social Ethics ◽  
Historical Narrative ◽  
Conflict And Cooperation ◽  
African Apes ◽  
The Past ◽  
Cognitive Capability ◽  
The Social

The aim of this article is to set a macro-historical narrative concerning the emergence of warfare and social ethics as symplesiomorphic features in the lineage of Homo sapiens. This means that these two behavioral aspects, representative of a very selected branch in the phylogenetic tree of the Primate order, are shared by the two lineages of great African apes that diverged from a common ancestor around six million years in the past, leading to extant humans and chimpanzees. Therefore, this article proposes an ethological understanding of warfare and social ethics, as both are innate to the social high-specialized modular mind present in the species of genera Pan and Homo. However behavioral restraints to intersocietal coalitionary violence seems to be an exclusive aspect of the transdominial modular cognition that characterizes modern humans. Thus, if in the evolutionary long durée, warfare and restrictions to intrasocial violence both appear to be ethologically common to humans and chimpanzees to a certain extent, an ethics of warfare - and, of course, the cognitive capability for intersocietal peace - seems to be distinctly human.

Standardizing Ethics East and West

2018 ◽  
pp. 212-240
Author(s):  
F. Sigmund Topor
Keyword(s):  
Intercultural Communication ◽  
Social Contract ◽  
Homo Sapiens ◽  
Basic Element ◽  
The West ◽  
Social Emotion ◽  
Linguistic Rules ◽  
The Social ◽  
Moral Qualities ◽  
Confucian Heritage Cultures

A basic element that separates primates from us Homo sapiens is language, which serves as a socializing catalyst for interpersonal and intercultural communication. Linguistic rules can be regarded as the ethics of communication. Without such rules, encoding and decoding of communication between a speaker/writer and a listener/reader would be impossible. Etiquette and the social emotion of shame, which have dissimilar connotations in Confucian heritage cultures of the East and Socratic or Judeo-Christian cultures of the West, are examples of moral qualities having different attributes and applications for diverse peoples. Whereas distinctive societies, cultures, and civilizations define morality based on their particular history and culture, including religion, humans everywhere are the same. Thus, drawing on Jean-Jacques Rousseau's 1762 Social Contract, the current reality of globalization requires a cultural contract that harmonizes the morals and ethics of Eastern and Western civilizations.

Controlling for Pongoland

2020 ◽  
pp. 145-193
Author(s):  
Nicolas Langlitz
Keyword(s):  
Homo Sapiens ◽  
Comparative Psychology ◽  
Kindergarten Children ◽  
The Social ◽  
In The Wild ◽  
Truth Claims ◽  
Cultural Primatology ◽  
The One ◽  
The Relationship ◽  
Opening Up

This chapter investigates how Christophe Boesch's colleague and codirector Michael Tomasello derived truth claims about the anthropological difference between Homo sapiens and Pan troglodytes from controlled experiments comparing the social cognition of human children with that of grown chimpanzees. Tomasello's claim that humans were the only primates capable of culture and cooperation received an enthusiastic reception by German philosophers. Yet Boesch called into question the validity of Tomasello's findings by pointing out that the social behavior of both humans and apes was too contingent on local circumstances for Leipzig kindergarten children and zoo chimpanzees rescued from a Dutch pharmaceutical company to represent all of humanity and chimpanzeehood. He accused Tomasello of not controlling for the different conditions under which Tomasello tested humans and apes. The ensuing controversy over the relationship between laboratory work and fieldwork happened at a time when new statistical methods were opening up vast new possibilities for chimpanzee ethnography, even fostering hopes that experimentation with captive animals would become superfluous because uncontrolled observations in the wild would allow the establishment of causal relations. The chapter then assesses whether Boesch's cultural primatology could inform a different philosophical anthropology than the one drawing from Tomasello's comparative psychology.

Human Digital Immortality

2017 ◽  
pp. 266-282 ◽  
Author(s):  
Florin Popescu ◽  
Cezar Scarlat
Keyword(s):  
Fairy Tales ◽  
Technology Development ◽  
Homo Sapiens ◽  
Eternal Life ◽  
Social Nature ◽  
The Social ◽  
Super Computer ◽  
The Common ◽  
Common Feeling ◽  
Modern Technologies

More or less primitive homo sapiens have always secretly dreamt about, or plainly believed in immortality. All cultures had and still have beliefs, traditions, rituals, legends, old stories, and fairy tales about immortality. Unfortunately, as science and technology progressed, human immortality is a remote ideal yet. In addition, as technology development speeds up, it challenges the social nature of humankind; a possible result is people alienation. It is the purpose of this paper to propose a new prospective: opposed to the common feeling that technology alienates people – in their most intimate nature – the authors believe that modern technologies and human nature (defined by its innermost dream of immortality) converge. The ancient human dream of eternal life can be achieved through technology: i.e. human digital immortality. A day will come when the entire technical capabilities will allow personalities to be copied into a computer. Thus immortality could be provided in a virtualized form, heaven being replaced with a super computer.

scholarly journals TECNÉ: DO PROJETO PROMETEICO À MODERNIDADE FÁUSTICA

2021 ◽  
pp. 156-177
Author(s):  
José Rogerio Vitkowski
Keyword(s):  
Homo Sapiens ◽  
Homo Faber

Este texto resulta de uma pesquisa bibliográfica em perspectiva histórico-filosófica, e nele se aborda o problema da técnica e suas múltiplas interfaces. A abordagem cartográfica procura evidenciar conceitos e focar textos que permitem superar efeitos demasiado familiares, de senso comum, no tratamento das relações entre técnica, ciência e tecnologia. O percurso do trabalho tece visita às tradições clássicas de Homero e Hesíodo, seguida pela referência ao pensamento grego, que adensa uma interessante perspectiva sobre a técnica, compreendida como techné, expressão da produção poética — distinta da prática, “práxis”, e da ciência, “episteme”. Seguem registros que abrangem a conjugação entre ciência e técnica, culminando com o cenário da Modernidade Fáustica. Trata-se, portanto, de um recorte de amplo espectro que considera a técnica como forma de atividade humana, como objetos ou sistemas de objetos ou, ainda, como forma de conhecimento. Abrange, portanto, o fazer humano, homo faber; o saber, homo sapiens; o poder, homo politicus; o saber e a demência, homo sapiens-demens. Daqui resulta a compreensão de que a pesquisa do tema implica em estabelecer conexões que transversalizem múltiplos registros e discursos filosóficos, históricos, axiológicos, políticos.

scholarly journals Warfare, Ethics, Ethology Evolutionary fundamentals for conflict and cooperation

2020 ◽  
Author(s):  
Daniel Barreiros
Keyword(s):  
Phylogenetic Tree ◽  
Common Ancestor ◽  
Homo Sapiens ◽  
Social Ethics ◽  
Historical Narrative ◽  
Conflict And Cooperation ◽  
African Apes ◽  
The Past ◽  
Cognitive Capability ◽  
The Social

The aim of this article is to set a macro-historical narrative concerning the emergence of warfare and social ethics as symplesiomorphic features in the lineage of Homo sapiens. This means that these two behavioral aspects, representative of a very selected branch in the phylogenetic tree of the Primate order, are shared by the two lineages of great African apes that diverged from a common ancestor around six million years in the past, leading to extant humans and chimpanzees. Therefore, this article proposes an ethological understanding of warfare and social ethics, as both are innate to the social high-specialized modular mind present in the species of genera Pan and Homo. However behavioral restraints to intersocietal coalitionary violence seems to be an exclusive aspect of the transdominial modular cognition that characterizes modern humans. Thus, if in the evolutionary long durée, warfare and restrictions to intrasocial violence both appear to be ethologically common to humans and chimpanzees to a certain extent, an ethics of warfare - and, of course, the cognitive capability for intersocietal peace - seems to be distinctly human.

scholarly journals MANUSIA DALAM TERMINOLOGI AL-QUR'AN

2017 ◽  
Vol 3 (1) ◽  
pp. 63
Author(s):  
Haryanto Haryanto
Keyword(s):  
Homo Sapiens ◽  
Homo Economicus ◽  
Homo Faber

Kajian tentang manusia telah banyak dilakukan para ahli yang selanjutnya dikaitkan dengan berbagai kegiatan, seperti politik, ekonomi, social, budaya, pendidikan, agama dan lain sebagainya. Hal tersebut dilakukan karena manusia selain sebagai subjek (pelaku), juga sebagai objek (sasaran) dari berbagai kegiatan tersebut, dari pemikiran ini selanjutnya memunculkan banyak sebutan atau predikat untuk manusia yang dikemukakan para ahli filsafat, misalnya; homo sapiens, (makhluk yang mempunyai budi pekerti/berakal), animal rational atau hayawan nathiq (binatang yang dapat berpikir), homo laquen, (makhluk yang pandai menciptakan bahasa), homo faber (makhluk yang pandai membuat perkakas), zoon politicoi, (makhluk yang pandai bekerja sama), homo economicus, (makkhluk yang tunduk kepada prinsip-prinsip ekonomi), homo religious, (makhluk yang beragama), homo planemanet, (makhluk ruhaniah-spiritual), homo educandum, (makhluk yang dapat dididik/ educable), homo faber (makhluk yang selalu membuat bentuk-bentuk baru). Dalam konsepsi Islam manusia merupakan satu hakekat yang mempunyai dua dimensi, yaitu dimensi material (jasad) dan dimensi immaterial (ruh, jiwa, akal dan sebagainya). Unsur jasad akan hancur dengan kematian, sedangkan unsur jiwa akan tetap dan bangkit kembali pada hari kiamat. (QS. Yasin, 36: 78-79). Manusia adalah makhluk yang mulia, bahkan lebih mulia dari malaikat (QS. al-Hijr, 15: 29). Bahkan manusia adalah satu-satunya mahluk yang mendapat perhatian besar dari Al-Quran, terbukti dengan begitu banyaknya ayat al-Quran yang membicarakan hal ikhwal manusia dalam berbagai aspek-nya, termasuk pula dengan nama-nama yang diberikan al-Quran untuk menyebut manusia, setidaknya terdapat lima kata yang sering digunakan Al-Quran untuk merujuk kepada arti manusia, yaitu insan atau ins atau al-nas atau unas, dan kata basyar serta kata bani adam atau durriyat adam. Berbicara dan berdiskusi tentang manusia memang menarik dan tidak pernah tuntas. Pembicaraan mengenai makhluk psikofisik ini laksana suatu permainan yang tidak pernah selesai. Selalu ada saja pertanyaan mengenai manusia. Para ahli telah mencetuskan pengertian manusia sejak dahulu kala, namun sampai saat ini pun belum ada kata sepakat tentang pengertian manusia yang sebenarnya.

scholarly journals Anthropological Aspects of Problem Of God, Faith and Grace

2020 ◽  
pp. 51-63
Author(s):  
Edward Ozorowski
Keyword(s):  
Practical Theology ◽  
Homo Sapiens ◽  
Human Life ◽  
Moral Theology ◽  
Christian Religion ◽  
The Will ◽  
Homo Faber ◽  
Role Of Religion ◽  
The Church

e arguments presented here can be qualified as a part of the more extensiveproblem concerning relations between the Christian religion and human nature.We have only limited ourselves to paying attention to the essential componentsof the religious phenomenon&Y. It seems, however, that in the context of all thesetheological theses and church rites, the question should be posed about howthey arise from human existence as well as how they can serve it since only thenwould their fully anthropological value be fully manifested. What is more, oneshould refer to a religious phenomenon as such and consider Christianity in itscontext. Christian religion, in spite of its essential separateness from other religions,shares many common features with them. Christians, therefore considerimportant the philosophical question of whether religiousness defines man to thesame extent as the category homo sapiens, homo socialis, homo faber, etc. does&_.e problem of the role that religion plays in human life is also significant. Manyscholars, for example, emphasize the personality-forming role of religion andits role in maintaining man’s mental health;`.Man is then the point of reference when proving the raison d’être of theChristian religion. It is not enough to say that the Church comes from God, wemust also justify that it is necessary for people.Similarly, the problem of verification of the Christian religion does notonly consist in proving that the present-day Church comes from Christ and thatin its historical duration it remains faithful to the will of its founder, but alsoin justification of the thesis that it represents the value necessary for people. Since according to the scholastic principle of verum, it can be considered ensand bonum at the same time. e latter is, however, an anthropological issue.Also dogmatic and moral theology, not to mention practical theology andtheology of internal life, which by their very nature deal with man, is characterizedby an anthropological attitude. We have already mentioned that contemporaryCatholic theology is strongly inclined towards anthropology. It must beadded here that the interests of dogmatics and moral theologians should not belimited to the mere interpretation of revealed truths about man, but should alsotake into account the confrontation of these truths with the experience of a manabout himself. en the relevance and validity of dogmatic theorems will becomeclearer and indications of moral theology will become more convincing.

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