What does it mean to be human? That is society's query that still remains in present world. To be human is to have sentiment and language. To be concerned for your relations, acquaintances and peers is to be human. To converse their language is also to be human. Humanity is what distinguishes us from animals. We are at the pinnacle of the food chain. We are the fittest and we survive. Why? We have intelligence, logic and reasoning. Aptitude in humans is to formulate composite inventions essential to our survival. Humans have common sense to shun those casual mistakes that could cost us our lives.
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This is a question that needs to be addressed more in the contemporary world especially in our custom of death, in which our fellow human brothers and sisters are being murdered in barefaced crimes against the favour of humanity like abortion and euthanasia. At first glimpse it seems sufficiently simple to characterize human as being an affiliate of the homosapien genus or even physically having characteristics of a human. Although these definitions are precise, we will observe that there is a lot more to being human. In fact we should not be partially human, but fully human in every aspect and way our Creator completed us (Thomas 5).
One standard, which contributes to being entirely human, is that of solemnity in society. Owing to the actuality that we are relational beings, we must communicate and not merely study and observe our fellow man. One must also ask, what is dignity? We must primarily look at what needs have to be met to be completely human, which finish up being the foundation for all the doctrine. To begin with, we have genetic desires that enclose nine body systems to be concern for. Secondly, we have eleven feelings, alongside five exterior and four interior senses, which comprise our mental requests. Thirdly, we are extremely distinct from other animals, in the sense that we have spiritual needs, our understanding and liberated determination, as contrasting to plain impulse. In addition, there are public needs to be conscious of because we are relational and need to be in touch with our fellow man.
The transcendental need, in my outlook, affects all the previous wishes to some extent. If one has no conviction or a remote connection with God, one's societal necessitate could be affected. For instance, one may perceive no cause to love his fellow human being or be his "brother's keeper" in communal and ethical issues like abortion. Therefore, true distinction, is being all that I am and all that I can do with reverence to all five needs. This dignity, in order for one to be entirely human ought to be exercised in community. A second rule is that of human integrity. Yet again with the five needs, we must appreciate how they all come mutually in concord. One must first distinguish among the five needs. For instance, one cannot be wholly human and formulate the inaccuracy of perplexing free will, in the religious needs, with their feelings, in the mental unit (Harpham 23).
A contemporary illustration of this mystification is that of love. True, unconditional love is a choice and pledge, and falls in the spiritual area which is definitely affected by the transcendental need. An ordinary mistake is when love is portrayed as desire or a sheer feeling that changes conditional on one's feelings that day, putting love in psychological needs, and reducing it to animal behaviour. Every need must be developed and in equilibrium with the rest of the needs. For example, one cannot be totally human and put together one's intelligence but abandon his biological needs, and vice-versa. We must toil on all five needs to be fully human. There is much more to being simply human by outward show or species. We must constantly be attentive of our five needs (biological, psychological, spiritual, social, and transcendental) and expand them all abundantly to the paramount of our capacity. We must constantly put an effort on the values that build up the complete human. If we disregard a particular requirement or rule, then we are merely partially human.
We also have ways of thinking to get ourselves out of jeopardy against an antagonist, whether it is physical, mental or emotional. We are the only species on Earth that knows of one supplementary likely causes of death, old age. The majority of us also believe in an afterlife, those that have religions anyways. Every distinct species on Earth has desires, but we have one more explanation of why we are human. We also have wants. We may possibly want something and not need that particular thing at all. We also have factors that outline us, that make us human (Artemis ô1).
So then we get to ask ourselves, what shapes a human's life? Society, environment and nature all shape every human in this world. Society's ethics, traditions, and cultures can control how an individual behaves before of others. We humans are also inclined to emulate our parents and peers in what they do, hence environment influences our humanity. Maybe we just are born the way we are. It's in our genes to be human, it's our nature. Our species are the only ones that can be divine. Our spirituality also influences how we are human. Whereas society and environment influences how we are human, we have an intensity of accountability alongside with society also.
As to what is humanity's purpose, or why we are here, we realise that the reasons of us dwelling on this earth are principally spiritual in nature. The reasons could be philosophical as well. Most people have a religion on this earth. Christianity states that humans are here on this earth to care for God's creations and worship Him. The philosophical side of the question is that we were put here on Earth to acquire innovative information and progressively advance to immensity.
We are conceivably the single species on Earth to attempt to philosophize and spiritualize about why we are here. Nonetheless, an additional explanation to why we are detached from animals themselves! All of these elements pooled together make us an exceptional species on Earth. Yet, with all this information on ourselves, we still have innumerable questions of our genesis. We still speculate these days how we came to be. We conjecture how we are such a distinctive species. We at least are acquainted with one most important factor of ourselves. That is, we are Homo sapiens. We are humans (Harpham 23).
Occasionally we may get to wonder just how progressive humankind has really become. We've develop into giants of technological wonders, but, what about the basics; our senses, our thoughts and feelings? This is just simple contemplation. In an allegedly "free" society, we are not inhibited in our thoughts-mind and brains and the world around us-we are universally liberated to assume whatever fancies pass through our gray matter. It can be fascinating what the human mind can imagine of! Our human minds explore the connotation of life, the wonders of the earth, of the universe, the historical proceedings, and how they've created the future, the words of great writers of literature, poets and speakers like the famous William Shakespeare, Descartes, Thomas Jefferson, Steinbeck, Plato, Karl Marx, Winston Churchill, and all those others who came ahead of us. We should at some point stare to the stars, and mirror on the future, pay attention to the life around us, take note of an extensive assortment of songs of melody, see all that there is for us to see, and endeavour to figure out the experiences of others and the complexities of the world around us (Harpham 21).
Since we are humans, we constantly find ourselves getting more concerned with things that do not even add any value to our lives. We worry about diets, beauty, latest movies, celebrity scandals, what we've had or we'll have for dinner or rather crude jokes that we heard from the media or friends. By our very common being, we are ourselves, extraordinary. We've got no idea of what the chances of us ever being created, in the first place were or that of one little variation in the primate gene pool that made us what we are. Archaeologists get all thrilled over discovering pre-historic chewing gum, horrifying things and 1000 year old remnants, for the main reason that that's who we are, the human race. We are the Shakespeare's, Jefferson's and Florence Nightingales' of the present, but at the same time, we're also the housewives, bin collectors and homeless winos. And there's far more of the latter, than of the earlier (Artemis ô2).
Sometimes humans do nothing at all, for their complete lives, just existing, eating, doing our business and die-and, even more wretchedly, several human beings form the basis of more impairment than excellent. Conversely, humans occasionally do something splendid; bear a child, generate a distinctive work of art, or performance or inscription, adjust the path of a country, or record, save a life, demonstrate compassion to someone in need, possibly even a total stranger. Well, that's the best and most excellent of humanity. Through our minds, and hearts, spirits and souls, we have a connection to the creation. Obstacles, constraints and any other hindrances to our real personalities become transparent. The marvel of all that is, all that was, and all that is to be--is ours to grasp, in the palm of our hands, and our only obstacle to this, is the shackles which we position on ourselves, the single thing holding us back from assessment and sentiment and knowing--is, eventually, ourselves.
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