...The Universal Declaration of Human Rights (1948) reflects the contemporary understanding of what it means to be human, that the basis for harmony, justice and liberty in society is the recognition of the fundamental and inalienable rights of all human beings. To be human is to have rights, the concept that all beings have an inherent ‘right to life, liberty and the pursuit of happiness’ (Merino 2011, p. 4). Shestack (2000, p. 33) further reinforces this point by stating that in order to have human rights, ‘one need only be human’. Primarily, human rights are only bestowed upon those who are believed to be “human”. However, during the course of history not all individuals have been considered to be “human”, which in turn has ramifications in relation to the treatment of those thought to be other than or less than human. For instance, up until the 1967 referendum in Australia, Aboriginals were not officially classified as human beings but rather “flora and fauna”...
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...What Does It Mean to Be Human in an Age of Social Media and “Intelligent” Machines? Technology has been created and evolving since the beginning of history, all the way from the primitive discovery of fire to the advanced concepts of Global Positioning Systems, technology has come a long way and definitely affects every individual of society. Even during the short span of my lifetime, the change of technology has affected my life and how I perceive the world. Growing up in the 90’s definitely showed me that the advancements of technology changed how people lived their lives. During my childhood I would play outside, and read books to pass the time, but now a days I spend more time inside on a computer, or on my phone to pass the time. Technology is quickly changing and everyday people are being pulled further into the technological void. Even though technology is improving with the internet, science, and social media. Society is given an ever-changing new perspective and viewpoint on the world. Over the past couple of decades, society has reached a point where people are starting to prefer socializing over the internet, or just living their lives in the most convenient way possible. Meaningful social interactions have started to fade with the rise of the technological wave. For example, face to face conversations have become screen to face text messages and emoji’s. In “Technology: A Reader for Writers” many authors pool together their ideas to illustrate the power of technology...
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...What Does it Mean to be Human in an Age of Modern Technology? What does it mean to be human in the age of modern technology? Many feel that technology is only a useful tool and has not changed what it means to be human. Others argue that today’s technological advances have become so rapid, sophisticated and ingrained in daily life it is taking away from the interest, welfare and humanistic nature of our society. Most all do agree that technology has certainly played a role in humanity’s social and behavioral progress throughout history. However, to what extent technology really drives the development of our social and behavioral changes can elicit a heated discussion. Humans are driven, curious creatures that seek to solve problems and have a need for social interactions. As well they desire some form of system of belief (though not necessarily religious in nature) and aspire to be part of something collective or feel a sense of purpose to life. Countless studies provide that human behavior arises out of the interaction between individuals and their environment. Although environments do influence human behavior, many contend the basic tenets of humanity such as compassion, the need to have connected relationships and the desire to improve upon our lives have not changed in the face of technology. However, it is clear that human attitudes and expectations today are certainly very different than even several generations ago. Much of which, is a direct result of technological...
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...accumulation of capital in a few hands, which is the most frightening type of monopoly, that finally the difference between the ground-rentier 3 and the capitalist 4 as well as the difference between the farmer-renter and the factory laborer disappears and the entire society must fall into two classes: those with property and those propertyless souls who labor. Political economy begins with the fact of private property. It does not explain this fact to us. It describes the material process of private property--by which it actually passes from hand to hand--in general, abstract formulas, which it then raises to the status of laws . It does notunderstand these laws, that is, it does not show how the existence of private property comes about. Political economy gives no explanation concerning the foundation of the division between labor and capital and between capital and land. When, for instance, it describes the relationship between wage-labor and the profit of capital, its fundamental point of departure is the interest of the capitalist, that is, it accepts as given what it should be explaining. In the same way, competition is used to explain everything. It is explained using external circumstances. How far these external, seemingly magical circumstances originate in a necessary process, political economy teaches us nothing. We have seen, that exchange itself appears to be some magical occurrence. The only wheels which political economy sets in motion and...
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...such important elements as respect, human dignity, individual rights, and minority protection, an alternative moral theory might b needed. [Utilitarianism, and consequential theories in general, do not accord an intrinsic and incommensurable value to any element - in other words, nothing - not even human dignity or even human life - is to be valued as morally good or morally valuable in itself and isolated from comparison, or weighing, against other goods. In utilitarianism, in particular, the conversion of all things is to happiness or pleasure or utility or preferences; in this way, everything has a common denominator - and this makes it possible to have a ready-made formular for assessment of what one should do morally [act in such a way as to maximize the overall happiness or happiness of the greatest possible number]; the down-side is that nothing - not even life or rights or human dignity - is to be kept out of the utilitarian calculus. Although utilitarianism is handy when it comes to tough cases and moral dilemmas - it has ample scope and range of cases it can handle in its own way - it is rather counter-intuitive in its insistence that even what we generally hold as the most morally valuable things are just numbers in a calculus. Also, since the greatest number prevails, this theory is not sensitive to the needs of 'permanent' minorities. Kant's theory is on the other extreme of consequentialist theories. Kant's moral theory does not look at all into consequences. [There...
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...What it means to be human: a philosophical view on human nature Eyong Tabot SOSC 1012 Dimitris Kagia Thursday, March 10th 2016 1 Humanity, what does it mean to be human? Are we simply static beings defined by our ability to walk upright, and perform a range of mechanical tasks? Or does our ability to process thought, pass judgment, and adapt to a changing environment completely define us? For us to determine what it means to be human, we must observe humans actions within their environment. Many philosophers gave answers to the question what does it mean to be human? Now we can form an opinion by exploring these answers. Within this essay, we will be comparing and contrasting the views of two philosophers, Socrates in “The Republic” and Jean-Jacq Rousseau in part one of the “Discourse on the Origin of inequality”. Socrates believed Human nature is unchanging while Rousseau believed humans changed. As we explore both accounts can we find an answer to what it means to be human? In Socrates’s perspective, human nature was like the three classes found in the Polis (The Greek word for community). He believed the three classes which made up the polis were: the rulers, the guardians, and the workers. The rulers created laws, the guardians enforced these laws and the workers followed those laws. The stability of the polis revolved around the boundaries set by those three classes which cannot be crossed. Thus, a worker could not become a guardian, a guardian could not be a ruler...
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...HUMAN RIGHTS ACT 1998 The Human Rights Act 1998 (also known as the Act or the HRA) came into force in the United Kingdom in October 2000. It is composed of a series of sections that have the effect of codifying the protections in the European Convention on Human Rights into UK law. All public bodies (such as courts, police, local governments, hospitals, publicly funded schools, and others) and other bodies carrying out public functions have to comply with the Convention rights. This means, among other things, that individuals can take human rights cases in domestic courts; they no longer have to go to Strasbourg to argue their case in the European Court of Human Rights. The Act sets out the fundamental rights and freedoms that individuals in the UK have access to. They include: * Right to life * Freedom from torture and inhuman or degrading treatment * Right to liberty and security * Freedom from slavery and forced labor * Right to a fair trial * No punishment without law * Respect for your private and family life, home and correspondence * Freedom of thought, belief and religion * Freedom of expression * Freedom of assembly and association * Right to marry and start a family * Protection from discrimination in respect of these rights and freedoms * Right to peaceful enjoyment of your property * Right to education * Right to participate in free elections The Human Rights Act 1998 (c 42) is an Act of Parliament...
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...necessary result of competition is the accumulation of capital in a few hands, and thus the restoration of monopoly in a more terrible form; and that finally the distinction between capitalist and land rentier, like that between the tiller of the soil and the factory worker, disappears and that the whole of society must fall apart into the two classes – property owners and propertyless workers. Political economy starts with the fact of private property; it does not explain it to us. It expresses in general, abstract formulas the material process through which private property actually passes, and these formulas it then takes for laws. It does not comprehend these laws – i.e., it does not demonstrate how they arise from the very nature of private property. Political economy throws no light on the cause of the division between labor and capital, and between capital and land. When, for example, it defines the relationship of wages to profit, it takes the interest of the capitalists to be the ultimate cause, i.e., it takes for granted what it is supposed to explain. Similarly, competition comes in everywhere. It is explained from external circumstances. As to how far these external and...
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...Indifference, They, god, hatred, human, Strands: Light and darkness, dusk and dawn, crime and punishment, cruelty and compassion, good and evil Binaries: America: Clinton, commander in chief, commander of the armed forces, Army, soldiers, god Germany: Auschwitz, concentration camp, Hitler, Jews, Nazis 2. Provide and respond to level 1, 2, and 3 questions. Level 2 and 3 questions should have detailed responses. Level 1 Etymologically what does the word indifference mean? Etymologically, the word means "no difference." Describe the Holocaust. The Holocaust was where people like Elie were sent to concentration camps and forced to work. Many were killed. Level 2 Analyze the way Elie uses the word gratitude. Level 3 How do you think the Holocaust impacted Elie’s life? Elie is emotionally scarred for life. Evaluate how Elie uses Roosevelt in the speech and how it affects it. 3. Provide clear, precise, and detailed evidence of the following rhetorical patterns: allusion, definition, rhetorical questions, biography, repetition, and parallel structure. Elie uses rhetorical questions by stating things like, “Does it mean that we have learned from the past? Does it mean that society has changed? Has the human being become less indifferent and more human? Have we really learned from our experiences?” He uses repetition by repeating words like, gratitude, indifference, our, and human. In the sentence, “What is indifference? Etymologically, the word means "no difference." Wiesel used...
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...What you have just explained is not evolution but adaptation. And we as Muslims have got no objection to accept this. And what you also outlined is the concept of Natural selection and survival of the fittest. Again we as Muslims have got no objection to accept this. According to your explanation, you say that Darwin never states that there is a change of kind in evolutionary biology. If I agree with this, then this means the atheists and evolutionary biologists have lied for more than 200 years when they say we have been evolved from apes . We have been deceived by the likes of Richard Dawkins and other scientists who believed in this. There are 2 categories of evolutionary biology. Micro-evolution and macro-evolution. Micro-evolution is evolutionary change WITHIN a species or small group of organisms, especially over a short period. However, macro-evolution is evolution on a scale of SEPERATED gene pools and focuses on change that occurs at or above the level of species. What you spoke about viruses and bacteria evolving is under the micro-evolution and therefore we as Muslims have no problem to accept micro-evolution. The problem comes in macro-evolution where it says one species changes to another kind. There is not a single observational evidence to support this. The most common evidence given by atheists for this is Darwin's finches where the size of beaks changes over time to adapt to a different environment. Again, this is not macro-evolution because they still remain...
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...As Bernard Rosenberg once said, “Man is a biodegradable but nonrecyclable animal blessed with opposable thumbs capable of grasping at straws.” (Bernard Rosenberg. p. 96) Human Nature consists of an evolving body and an immaterial mind that has an essence which is the result of a highly complex brain; Both the body and mind die, however, while living, they make their own choices and create their own outcomes because of their immaterial mind; The memory and body are what makes a person who they are and without either of them, the same person does not exist; We make our own choices but without others, we would be unable to define ourselves. The Dualist view of human nature is similar to these ideas. Dualism is the “view that human beings are immaterial minds within material bodies.” (Velasquez. p. 105) The man that ran this show was René Descartes (1596-1650). He claimed that if we can conceive of one thing without the other, than they are not the same thing. He used this notion to state that the self and the body are different. From this, it can be reasoned that there is a soul, which endures. Human nature accepts the idea of an immaterial mind and a material body because of the fact that they can be viewed as separate things. In the words of Descartes, body is: …all that which can be defined by a specific shape: something which can be confined in a certain place, and which can fill a given space in such a way that every other body will be excluded from it; which can be perceived...
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...Module 1: Why is Human Dignity important ? What is Human dignity ? "dignity: the quality of being worthy or honourable; worthiness, worth, nobleness, excellence. Latin dignitāt-em merit, worth" Oxford English Dictionary The focus of UNCC100 is on the theme of the common good: how we think about what is needed in order for all people to flourish in society. UNCC300 shifts this focus from the social to the individual, although of course, we can never think about the individual without reference to the broader context of society. In this unit, we are going to consider what it means to be a human being, and more particularly, how we can understand the notion of human worth, or value. This is what we are referring to when we talk about human dignity. Activity 1 Complete some research on Rosa Parks . 1. Who was she? 2. What impact did Rosa Parks have on the US Civil Rights movement? 3. What impact do you think Rosa Parks has had on our understanding of human dignity today? 4. There have been numerous songs written about Rosa Parks. The Neville Brothers recorded “Sister Rosa” in 1989. Click the link to hear the song and follow the lyrics. http://pancocojams.blogspot.com.au/2012/01/two-songs-about-rosa-parks-lyrics.html Human dignity is probably a very familiar expression, because the concept is part of many conversations taking place in the contemporary world. At the same time, once we begin to think about it, we find that the basis of human dignity can...
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...Anarchism, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Emma Goldman TABLE OF CONTENTS I. INTRODUCTION II. FREEDOM III. ANARCHY IV. TOTALITARIANISM V. FREEDOM, ANARCHY, TOTALITARIANISM VI. CONCLUSION VII. BIBLIOGRAPHY INTRODUCTION At a first glance freedom, anarchy and totalitarianism can be mistaken for three words whose meanings have nothing to do with each other. In the next pages, we will demonstrate that, on the contrary, they are very strongly connected not only in a philosophical sense, but also at a political level. In order to relate the three concepts, we must define each one of them. FREEDOM The word freedom implies the absence of necessity, coercion, or constraint in choice or action . Freedom implies no boundaries to limit human actions, so an individual can act however he wants. The concept of boundaries transforms the word freedom into the word liberty. Whereas the concept of freedom ignores the concept of obligations, the concept of liberty implies potential obligations. The word freedom ignores interactions with other humans, the word liberty acknowledges those interactions. The word liberty describes specific freedoms of action without obligations toward others , but recognizes that obligations might exist. The concept of boundaries introduces obligations toward other...
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...sine qua non, those without which Ethics would not be possible. These imperatives are: 1) the existence of God or a Supreme Being; 2) the existence of human freedom; 3) the existence of an afterlife, i.e. life beyond the grave, or the immortality of the soul. 1. The existence of God or a Supreme Being Without the existence of God or a Supreme Being, Ethics would make no sense. There is no reason for man to deny himself evil but pleasurable acts if there were no final judge to dispense justice. When one speaks off morality or the goodness or badness of human acts, one idea, is presupposed: retribution. Retribution means that good acts deserve reward; bad acts deserve punishment. Reward and punishment are presupposed by morality. Who metes out reward or punishment? It must be a Lawgiver or an Arbiter of Morality, One who dispenses retributive justice. Without this being, the whole structure of Ethics will collapse. At this early point, it must be explained that cultures other than the Christian speak of retribution in a different way. In some cases, the Supreme Being is not a personal God in Whom Christians believe, but rather a law or a process. These cultures had been in existence long before the biblical and Christian eras. The people of these ancient cultures arrived at these concepts by way of human reasoning without the aid of divine revelation. The Indians do not accept the existence of a personal God but they nevertheless accept the existence of a...
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...Explain the issues of the claim to the right of a child. Some people see rights as gifts from god, as humans were made in God’s image, making humans sacred. Being sacred gives us rights. People hold this view, while others don’t. That argue that rights come from nature, simply because we hold more intrinsic value than other creatures. Other would even argue that rights come from the responsibilities and duties that we have towards others. Rights are then simply a result of being human; this has an impact on every part of society. This raises many issues in today’s society. The main question surrounding fertility treatment is “Is having a child by artificial means playing God?” Fertility treatment raises a few ethical issues, such as: “Who has the right to fertility treatment?” “When does life begin?” and “Do homosexual couples and single women have the right to fertility treatment?” People who follow the teachings of Christian ethics would say that life is a gift from God. This means that they would say tat nobody has the right to have a child if it involves having a child through artificial means by playing God. Christians believe in the sanctity of life. This means that all life holds intrinsic value and therefore life begins from contraception. This would mean that embryos cannot be used for fetal research, with uses such as IVF. And tr shouldn’t be disposed of if they are unwanted. Some Christians would argue that women have some rights as men, as far as being...
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