human nature
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Jason T Eberl

Abstract Transhumanism is an ideology that embraces the use of various forms of biotechnology to enhance human beings toward the emergence of a “posthuman” kind. In this article, I contrast some of the foundational tenets of Transhumanism with those of Christianity, primarily focusing on their respective anthropologies—that is, their diverse understandings of whether there is an essential nature shared by all human persons and, if so, whether certain features of human nature may be intentionally altered in ways that contribute toward how each views human flourishing. A central point of difference concerns Transhumanists’ aim of attaining “substrate independence” for the human mind, such that one’s consciousness could be uploaded into a cybernetic environment. Christian anthropology, on the other hand, considers embodiment, with its characteristics of vulnerability and finitude, to be an essential feature of human nature—hence, Christians’ belief in bodily resurrection. Despite Christianity and Transhumanism having fundamental differences, I contend that Christians may support moderate forms of enhancement oriented toward supporting our flourishing as living, sentient, social, and rational animals.

2022 ◽  
Vol 19 (3) ◽  
pp. 131-145
V. V. Markhinin

The paper analyzes the ideas of H. Neville’s philosophical novel “The Isle of Pines”. The scope of the research is to make sense of its place within the context of Early Modern political philosophy, and especially its linkage with the Hobbesian theories of human nature, sovereignty and inevitable conflict engaging pre-political communities into bellum omnium contra omnes. Rethinking Hobbesian views on the natural state Neville replaces his mechanical interpretation of human’s passions and behavioral patterns with a historical perspective. Taking into his account contemporary ethnographical knowledge Neville set a mental experiment and found out that a Hobbesian trap before the emergence of a state was not inevitable as well as the lack of social norms. We argue that Neville’s novel was an attempt to escape Hobbesian pessimism and to describe the emergence of social and political structures as a historical and evolutionary proces

2022 ◽  
pp. 097168582110587
Abhijeet Bardapurkar

This work is a study of Aristotle’s Nicomachean Ethics (Book I, II and III) to characterize the good: the good that features in education and good life. Nicomachean Ethics teaches us that human good is neither in thought/theory, nor in action/practice alone, it is neither an exclusively individual prerogative, nor an outright social preserve. And, human good is impossible without education. The practice of education can neither be isolated nor conceptualized apart from the demands of human life. If education is for human well-being—for human good—the good then is not in action alone, but action in accordance with the excellence (or virtue) 1 of the actor. What unifies reason and action, knowing and doing is learning to be an excellent (or virtuous) person—a person who is well-disposed in her affections and action, whose judgements are true, and decisions correct; and whose intellect and character are in harmony with the human nature.

2022 ◽  
Vol 27 ◽  
pp. 1010-1014
Lucian Damian

Religious music has always been man's attempt to express the relationship between the Divine and the human. Through it, human nature takes part in the love of the Holy Trinity, participating in power, in prayer and in spirit, in the immanence of God. Divine revelation is easily revealed to man through theology expressed in religious music, and man, regardless of his theological knowledge, begins to feel and live in the love of God.

Yuki Yoshida ◽  
Hirotaka Matsuda ◽  
Kensuke Fukushi ◽  
Kazuhiko Takeuchi ◽  
Ryugo Watanabe

AbstractCommunities in socio-ecological production landscapes and seascapes are aging and depopulating. While longstanding interdependence of humans and nature in such areas holds crucial hints for sustainable development, they continue to be undervalued by existing economic frameworks. We suspect omission of non-material nature’s contributions to people (NCPs) as a possible reason for this undervaluation and focus on the intangible aspects of human–nature relationships: people’s direct and emotional attachment to their land and interrelationships between close-knit human communities and a thriving natural environment. Field observations on Sado Island, Japan, and literature reviews informed our hypothesis that perceived nature, conceptual human–nature relationships, place attachment, and social relationships contribute to subjective wellbeing. Structural equation modeling of island-wide questionnaire responses confirmed our hypothesis. Nature contributes to wellbeing by enhancing place attachment and social relationships; ecocentrism contributes to greater values of perceived nature. Free-response comments elucidated how local foods and close interpersonal relationships enhance residents’ happiness and good quality of life, as well as how aging and depopulation impact their sense of loneliness. These results lend empirical support to the understanding of human–nature interdependency in socio-ecological production landscapes and seascapes. In assessing their value to local residents and society at large, greater consideration should be given to intangible aspects of human–nature relationships and quality of life.

Geoforum ◽  
2022 ◽  
Vol 128 ◽  
pp. 11-20
Wanggi Jaung ◽  
L. Roman Carrasco

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