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Judaism: human diversity
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In our world there are two different types of people, the people who seek and the ones that are seekless. Human beings can be described as avocados and artichokes. We are either an avocado or an artichoke. An Avocado is shaped like a pear shaped fruit with yellowish skin and has a large seed in the middle. If you plant an avocado seed another avocado will grow, then another and another. An artichoke is a flower head of a plant. It haslayers and when the last layer is peeled off there isn't anything left.It is nothing but layers. Since there is no seed it is unable ot produce another artchoke.
An avocado's point of view would be the Christian and Judaism traditions. Both the Bible and Toran say that we are humans made the way we are and not
After a long day in school and studying, every student needs a night off to just relax and enjoy a meal at a restaurant. In this modern time, some aspects of a restaurant can be the deciding choice. Many choose their restaurant of choice based on either those they are with, their personal, cultural appetite, their routine eating habits or their mood. Some of these preferences are similar yet others are the deciding differences. Two common franchise restaurants that pose differences are Applebee’s and Olive Garden. These two restaurants present their differences in environmental and food options causing a choice between them.
What does it mean to be human? To most people it means being high on the food chain; or having the ability to make our own choices. People everywhere have a few things in common: We all must obey Natural laws, and we have preconceived ideas, stereotypes, and double standards. Being human is simply conveyed as human nature in “The Cold Equations”, by Tom Godwin, where the author shows the common ground that makes each and every one of us human.
In order to define personhood, one must first define a human. A Human can be thought about in two different senses, a moral human sense and a genetic human sense. In a moral sense, humans can be thought of as a person who is a member of the moral community. In a genetic sense, humans are merely any physical being categorized as a being in the human species. From this one can conclude that a person is a human in the moral sense. Furthermore, characteristics of a person must be defined in order to differentiate moral beings from genetic humans.
The notion of humanity is a picture intricately painted using the ideals and morals that define us as human beings in contextual society. The audience is influenced by the morals and values present through techniques in texts to paint their own image of humanity. Our ideals and morals that differ in texts through context, scrupulously shape our image of humanity
Throughout the history of mankind, the question of what it means to be a human being has been contemplated for centuries. Numerous philosophers have read and debated this significant question and it is still reflected upon today. Frankenstein, written by Mary Shelley plumbs the depth of this question with the example of a creature who is spurned by humanity despite being human in character. The discernment of creature from man is still misconstrued as shown in this tale, but its importance lies in the message Frankenstein that appearances matter very little when it comes to being human. The creature’s human qualities of its emotions, desire for companionship, and intelligence set it apart as uniquely human from simply a base and barbaric monster
To say the most, both are simply people. The two different groups of people are all the same functioning human on the inside. These two sets of individuals will have family, friends and ones who care deeply about them in their lives. After stating both sets are people, it is right to say both that a thought process and a reason behind
In order to properly determine whether or not characters or parties in multiple works are “Human”, it is first necessary to attempt to define what it is to be “Human”. Humanity, or being human can be interpreted as many things, such as possessing empathy, like in Do Androids Dream of Electric Sheep, or a characteristic found in the genes, as Oryx and Crake implies. Mary Shelley’s Frankenstein suggests a more absolute definition, one where any deviation from the natural process of birth creates a being that is referred to as “monster” and “devil” - “human” is out of the question.(Shelley, 68) I argue, however, that humanity is best characterized by not what traits it has, but what traits it does not. Humanity, as a whole, is not immortal, it is not omnipotent or omniscient, and it cannot create life - certainly not sentience. Humanity could be described as a struggle toward obtaining these traits, in other words, being human separates us from animals in that we struggle to be greater than we are, whereas animals are content to simply survive. What happens when a human crosses this threshold, completes its struggle? Frankenstein, Do Androids Dream of Electric Sheep, and Oryx and Crake all deal with this concept, and come to the same conclusion. When the struggle leads a human to create another with humanity by means other than reproduction, the creator and creature cannot coexist.
Knowledge is everything, it's what separates humans from animals. It allows us to question the world around us. Another key aspect that separates humans from animals is that each human is unique. We all have different beliefs and ideals that help us explain the infinite amount of questions that this universe has gifted us. In his lecture, Christopher Viney goes over the many shifts in the origin of life and how each time there is a shift people start to adept to the new shift.
In today’s society, the mind is a set of cognitive elements which enable an individual’s consciousness, perception, thinking, judgement, and memory. In addition, without our minds and/or conscious experiences, a person would not be able to understand what makes them who they are. Similarly, in Thomas Nagel’s essay “What Is It Like to Be a Bat,” Nagel claims that even though there is something it is like to be an organism, humans are not capable of fully knowing what it is like to be a bat. In addition, Nagel supports his claims through the importance of an organism’s conscious experiences, memories, and knowledge, which allow an individual to identify themselves. Therefore, in this paper I will discuss Nagel’s argument, which I believe to be true, based on the idea that human beings do not have the ability to understand and/or know what it is like to be another organism without having the same conscious experiences as one another.
What does it mean to be human? Sure, one must have the usual physical features such as fingers, eyes, arms, hands, feet, etc., but what does it really mean? Must the human be able to speak? To take upon the actions of themselves? Whatever it means, it can be interpreted in any way from anyone. The physical attributes of any human can be compared to those of our evolutionary ancestors. However, it is possible to believe that there are many characteristics that make a human, but only six define the true, ideal human.
Humans are extremely complex and unique beings. We are animals however we often forget our origins and our place in the natural world and consider ourselves superior to nature. Humans are animals but what does it mean to be human? What are the defining characteristics that separate us from other animals? How are we different? Human origins begin with primates, however through evolution we developed unique characteristics such as larger brain sizes, the capacity for language, emotional complexity and habitual bipedalism which separated us from other animals and allowed us to further advance ourselves and survive in the natural world. Additionally, humans have been able to develop a culture, self-awareness, symbolic behavior, and emotional complexity. Human biological adaptations separated humans from our ancestors and facilitated learned behavior and cultural adaptations which widened that gap and truly made humans unlike any other animal.
One of the biggest questions asked by not only researchers, but everyday people as well, has been the question of what makes we as people human. Being human consists of a complexity of definitions and factors that coexist with one another to make up who we are as people, and through anthropology, being human is studied very carefully in order to provide an answer to this question. Aspects such as language and communication, self-conceptualism, and bipedalism all correlate to what consists of being human, and while some of these can relate to other species, human beings use them in uniquely different ways that enhance our functioning in the world. Anthropologists have researched the complexity of human beings for centuries and throughout this
...a-kind, comes into being. Since we are all unique, we all have a precise and specific “imprinting protocol” which makes us human. Finding our exact “imprint” is “the mystery of the human person” (Cortez, 93). But, “the emergence of higher-level properties and complex systems with novel properties… cannot be comprehensively understood on lower-level terms alone,” affirming that what defines a physical being as being “human,” or what delineates David as a “real boy” is ultimately abstract and unknown (Cortez, 94). It is ultimately up to God.
What makes us human? What underlying characteristic differentiates humans from animals or Gods? Where does the essence of humanity lie?
Humans may be one of the most complex species on this earth thus far. We are the only known species who contemplates their existence so deeply and writes novels worth of work on it. But what exactly does it mean to be a human and how is our humanness defined? For centuries philosophers have written countless works on what they believe makes a person truly humane and how we differentiate between those who are “bad” and those who are “good” humans. In a world that is so subjective and that has so many opinions, routes, and options this may be one of the hardest concepts to define.