Relevant bibliographies by topics / Human being

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Human being'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 June 2025

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Journal articles on the topic "Human being"

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Sadgrove, Michael. "Being Human, Being Wise." Practical Theology 7, no. 1 (2014): 22–33. http://dx.doi.org/10.1179/1756073x13z.00000000025.

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Smith, Nicholas. "Being human." Philosophers' Magazine, no. 49 (2010): 112–13. http://dx.doi.org/10.5840/tpm201049116.

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Warke, Oonagh, John Wilson Foster, Seamus Heaney, Jan Kochanowski, Seamus Heaney, and Stanislaw Baranczak. "Being Human." Books Ireland, no. 199 (1996): 311. http://dx.doi.org/10.2307/20623320.

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Senior, Tim. "Being human." British Journal of General Practice 66, no. 652 (2016): 579. http://dx.doi.org/10.3399/bjgp16x687877.

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Gouldbourne, Ruth. "BEING HUMAN." Baptist Quarterly 42, no. 2 (2007): 174–76. http://dx.doi.org/10.1179/bqu.2007.42.2.014.

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Curtin, Deane. "Being Human." Environmental Ethics 25, no. 2 (2003): 199–202. http://dx.doi.org/10.5840/enviroethics200325233.

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Sibbald, B. "Human being." Canadian Medical Association Journal 178, no. 9 (2008): 1191–92. http://dx.doi.org/10.1503/cmaj.080475.

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Phillips, Anthony. "Being human." Theology 118, no. 4 (2015): 243–49. http://dx.doi.org/10.1177/0040571x15576878.

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Demming, Anna. "Being human." Physics World 31, no. 12 (2018): 46. http://dx.doi.org/10.1088/2058-7058/31/12/37.

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Azevedo, I. "Being Human." Science 297, no. 5579 (2002): 194a—194. http://dx.doi.org/10.1126/science.297.5579.194a.

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Dissertations / Theses on the topic "Human being"

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Evanson, Peter. "Being human." Thesis, University of Hull, 2001. http://hydra.hull.ac.uk/resources/hull:13139.

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"What a piece of work is a man, how noble in reason, how infinite in faculties, in form and moving how express and admirable, in action how like an angel, in apprehension how like a god: the beauty of the world, the paragon of animals! And yet to me what is this quintessence of dust?" In his angry and depressed state, Hamlet finds no consolation in his fellow human beings, but that's not to say that he doesn't attribute them with many fine qualities. But what are we to make of this 'quintessence of dust'? What a piece of work is a (hu)man? How are we to understand ourselves? What's more to the point perhaps is, why should we try? One reason springs to mind immediately that we can point to in order to justify an attempt at such understanding. It is surely true that by way of a greater understanding of ourselves we can come to a more complete understanding of 'the way things are' per se. By coming to a greater and more complete understanding of being a human being we can start to see how what we are informs the way we are and vice versa. For instance, the sort of beings that we are as human beings allows us to experience the world around us in a particular way, it may 'open' the world up to us in some respects, whilst 'closing' it off in others. The kind of understanding that I am aiming for involves an exploration and clarification of what it is to be human; what it is to exist as a human being and if there is anything unique about being a human being. If we look for a dictionary definition of 'human being' we find something like the following: "Of or belonging to the genus Homo ... any man or woman or child of the species Homo Sapiens., Defining human beings in this way places them firmly in the 'natural order' of things, it makes them one species amongst many. Admittedly human beings are probably the most complex species in the natural world, but nevertheless they are open to understanding in just the same way as any other species be it an oyster, a cat or a chimpanzee. If we are to take this 'speciesistic', biological line then, we should aim to understand human beings in purely natural, materialistic terms supplied by the 'best' theory that science can offer to us at the time of investigation. In doing this though we might worry that we are missing out on something 'special' about human beings, surely there is something that sets human beings apart from the rest of the animal kingdom, for instance the fact that human beings possess the kind of consciousness that they do. In fact this worry goes deeper than just worrying about human beings being 'special' in some way and whether or not they are the only species that possess such consciousness. Indeed, we might think that there is in general something special about each animal species; namely that each one possesses a distinctive viewpoint upon the world and that this is only accessible if one is a member of that species. This is precisely the sort of worry aired by Nagel. Of course if Nagel is right, then human beings should have no problem with access to what it is like to be human beings, but he also argues that such access can never be explained in purely scientific, naturalistic terms. His argument focuses on attempts to capture experience from the objective perspective of science and he claims that "no matter how the form may vary, the fact that an organism has conscious experience at all means, basically that there is something it is like to be that organism.' This being the case, if a scientific naturalist account is to succeed '''something it is like to be' features must be given a physicalist account." Nagel denies that this is a possibility, he claims that: "Every subjective phenomenon is, essentially, connected with a single point of view, and it seems inevitable that an objective, physical theory will abandon that point of view." According to Nagel, materialist philosophies rest on the fundamental principle that the whole of reality can be described in objective physical terms. The physically objective world is the only world there is and it exists independently of subjective human or animal perspectives. He describes the materialist conception of reality as saying that underneath the different appearances of things there must lie a reality that is independent of how things appear to human beings or any other animals. The world would exist even if there were no human or other observers in it; hence its true nature must be detachable from how it seems to any observers. This means that according to materialist philosophies, if we wish to reach a conception of the world as it objectively is we have to not think of it from an individual point of view or perspective, and not think of it from a general human perspective. The physical world as it is in itself contains no points of view and nothing that can appear only to one particular point of view. Whatever it contains can be apprehended by a general rational consciousness divorced from the sensory organs of particular individuals or species. Although this conception of reality has been immensely useful in the development of physics, Nagel believes that it cannot be the whole story. He argues that the subjective perceptual points of view which are left out of the objective account continue to exist, furthermore they are the necessary conditions of human beings acquiring evidence about the physical world. Human beings cannot collect evidence except from their spatio-temporal location and this means they must have a perspective; as well as this, the objective conception of the world is formed by mental activity. For Nagel then, a complete explanation of reality will have to take account of these things because they are also part of reality. In his arguments against a scientific, objective conception of reality, Nagel appears to take an overly positivistic view of science and of philosophical analyses that take science seriously. However, I think Nagel is correct though in his attack on materialist theories of mind (and by implication, human beings) even if there are some problems with his arguments.7 In the next chapter I will show how materialist, conventionally naturalistic theories of human beings miss out on essential features of them, and also how non-naturalist accounts miss out on much the same sort of features. Much of this is due to both of them working with the same sort of disengaged view of the world, just the sort of view that Nagel is so critical of. I don't believe that Nagel's criticisms should make us give up on a naturalist programme altogether though. Rather what we need to do is to draw it in as inclusive a way as possible, a way that takes into account not just the 'objective' features of the world, but also the 'subjective' features of human experience of the world. In Chapter 2, I outline just such an inclusive, broad framework. Such a framework provides us with the opportunity to explore the continuity between human beings and other non-human animals, whilst at the same time preserving the uniqueness of being human without having to resort to any form of unnecessary or distorting humanism. In other words, it allows us to place human beings alongside other non-human animals firmly in the 'natural order' whilst at the same time recognising human beings unique characteristics. The most interesting of these characteristics is human beings' 'personhood', which I will explore in Chapter 6. However, human beings are also uniquely 'social' beings and I shall look at this fact in Chapter 4 and show how being a social being is an essential feature of being human. This sociality depends in part upon the 'lived' nature of the human beings bodies and I shall look in detail at this in Chapter 3. However, I believe we also need to guard against any unwarranted humanism whereby human beings are overly distanced from other non-human animals. To this end I shall show how human beings can be regarded as unique but at the same time as continuous with the rest of the 'animal kingdom' in Chapter 5. In the course of this thesis, my primary aim is not to provide conclusive or damning arguments against either conventional naturalism or non-naturalism; rather I hope to weave together the components of an alternative picture, one that presents a more convincing, persuasive and plausible alternative - broad naturalism. As Sherlock Holmes says: "One's ideas must be as broad as Nature if they are to interpret Nature." In other words I intend to show that to come to anything like a full understanding of what it is like to be a human being we have to adopt a broadly naturalistic framework. Conventional naturalism and non-naturalism will be shown to be lacking because they cannot fully account for human beings' experience of the world or of how they are 'at home' in their world. However, at the same time by taking the broad approach we can accept that there are 'truths' in both conventional pictures and weave these into a cohesive whole that can account for the experience of being a human being. Most of all though a broadly naturalistic account will allow us to see what a wonderful 'piece of work' a human being truly is.
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Joanne, Pirie. "Human Being Leader." Licentiate thesis, Handelshögskolan i Stockholm, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hhs:diva-2286.

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Oehler, Alexander Christian. "Being between beings : Soiot herder-hunters in a sacred landscape." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231818.

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This study is an ethnography of Oka-Soiot human-animal relations in the Eastern Saian Mountains of westernmost Buriatia in South Central Siberia. It follows ten herder-hunter households from their winter residences to their summer camps, describing their year-round relations with dogs, reindeer, horses, and wolves. Although known in Russian literature as descendants of the people who first harnessed and saddled reindeer, contemporary Soiot herder hunters have shifted their skills to other species. Yet they continue to share with their Tozhu, Tofa, and Dukha neighbours a heritage of hunting, aided by transport reindeer. Historically, all four groups engaged other species alongside reindeer to varying degree. This diversity of animals is particularly magnified in Soiot households as a result of their proximity to Buriat settler pastoralists since the 18th century. In the early 20th century Buddhist ritual practice became widespread among these settlers, affecting also Soiot cosmology. Exploring Soiot relations with 'wild' and 'domestic' animals, this thesis positions domestication as 'ongoing perspectival expansion,' experienced at the intersection of shamanist and Buddhist approaches to sentient beings. The first part of the thesis focuses on how people and animals move between perspectives associated with forest and pasture, as a strategy for life in a shared landscape. It presents the Soiot household as a mirror image of the spirit-mastered household, while contrasting it to the Eurocentric model of the domus. It then shows how interspecies collaboration within the household can lead to perspectival expansion among its members, arguing that such a perspective furthers the recognition of affordances in the landscape. This is followed by a study of shamanist and Buddhist approaches to spirit masters, presenting parallel but non-identical views of the landscape. As the perspective of animals become As the perspective of animals becomes expanded in the human household, so householders' perspectives of the landscape are expanded in their encounter with the ritual domain of Buddhism. While Buddhist ritual practice attempts to domesticate spirit masters, it remains vital to Soiot hunters that the domestication of spirit masters remain incomplete, and that reciprocal relations with spirit households are maintained. Part two focuses on proximity between species, introducing dog-human and reindeer human collaborations. It examines the autonomy of dogs as hunters in their own right, and looks at evolving reindeer herd dynamics and species flux in Soiot households. Part three focuses on the material aspect of human-animal relations, focusing on implements and structures of the household as communicative devices rather than tools of domination. Horses and humans are seen to signal their intentions through roping techniques, while wolves and humans 'read each other' through trap design, den placement, and empathy. Being the first ethnography of Soiot human-animal relations, this thesis offers new knowledge to anthropology by filling a void in south Siberian ethnography, while calling renewed attention to a multi species perspective in Siberia. It contributes to classical debates on the human role in animal domestication, and challenges the division between hunting and pastoralist economies in its presentation of households that engage in both, and for whom the two remain inseparable.
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Campbell, Michael. "Being human : fine-tuning moral naturalism." Thesis, King's College London (University of London), 2012. https://kclpure.kcl.ac.uk/portal/en/theses/being-human(164780a7-2816-4fd3-9163-f8addefa279f).html.

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This thesis addresses the question of whether morality needs to be grounded in theory of human nature. I argue that it does not. Two pressures incline us towards the view that morality must be grounded in such a theory. The first of these is the thought that the absence of belief in a divine law giver creates special problems for the putative authority of moral considerations. If we are to avoid moral scepticism, so this line of thought goes, we must show how moral requirements serve or express our natural purposes. The second pressure is the observation that moral codes vary based on contexts (environmental and cultural) in ways that are too uniform to be accidental. An ethical theory is naturalistic if it denies that morality depends on the existence of God, and accommodates the intuition that morality is necessarily connected to human ends. I describe these pressures, focussing on an example of an individual (Mary) who declares themselves morally incapable of acting in a certain way. I explain why there is a problem in accommodating this modal appeal within the structures of practical deliberative inference. I then go on to describe what I take to be the distinctive features of moral experience. These include our confidence in moral requirements, their importance within our lives, their inescapability and our inability to resent them. These features are explained from the points of view of the agent and recipient, and in relation to both past and future circumstances. I then ask whether it is possible to accommodate a view of morality with these distinctive features within a non-sceptical naturalistic framework. I consider more carefully what moral naturalism requires. I distinguish between romantic and non-romantic approaches to the grounding of moral norms, and formal and material varieties of these approaches. I distinguish between romantic and non-romantic approaches to the grounding of moral norms, and formal and material varieties of these approaches. I suggest that formal non-romanticism (FNR) provides a way of grounding moral requirements which is naturalistic but which does not depend on the provision of a theory of human nature. On this view, moral necessities are sui generis and are grounded in an awareness of the presence of another human being. FNR is compared and contrasted to the dominant contemporary forms of moral naturalism. These are Kantianism, Humeanism and Aristotelianism. In general, these positions share a commitment to grounding moral claims on the deliverances of theory. Therefore I dub this family of views theoretical naturalism (TN). I explain what ’theory’ means in this context, and show how such views account for Mary’s appeal to moral necessity. Within the family of theoretical naturalism, Humeanism and Aristotelianism form a distinctive sub-set which I call rationalism. I compare and contrast their views, arguing that underlying their approaches is a shared presumption that an account of ethics is complete insofar as we have a full account of the panoply of human ends and the most effective means to their satisfaction. Having explained the various alternatives available, I show that FNR is superior to its rivals. I argue that TN in general, in virtue of its conception of the role of theory in morality, cannot accommodate the fineness of morally good deeds. Turning to the work of writers in the Wittgensteinian tradition I show how ethics is dependent on a sense of the human condition, rather than on a theory of human nature. In other words, to explain the fineness of fine deeds and the vileness of bad ones we need to aver to considerations about what it means for an individual to have been wronged, what pathos it has given our sense of life and what may come of it.
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Линник, Юлія Миколаївна, Юлия Николаевна Линник, Yuliia Mykolaivna Lynnyk, Сергій Миколайович Ілляшенко, Сергей Николаевич Ильяшенко, and Serhii Mykolaiovych Illiashenko. "Nuclear safety and the human being." Thesis, Видавництво СумДУ, 2004. http://essuir.sumdu.edu.ua/handle/123456789/22961.

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Vito, Vincenzo L. "Being human : an argument for improvising." Thesis, University of Strathclyde, 2016. http://digitool.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=28476.

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This research is about improvisation. By applying a compare and contrast view, it examines two successful organizations operating in the same market. Each company chose a different way of structurally coping with market requirements; one applied a traditional structure with a top-down strategy whereas the other relied on a bottom-up improvisational setup. The dissertation discusses the concept of improvisation emerging from behavioural disciplines into organizational and management research and the problems with applying an exclusively positivist measurement on it. Instead, it vouches for a postmodern social construction to reveal benefits for organizations and contribute to theory building. It connects improvisation with two other relevant concepts, sensemaking and emergent strategizing. It aims to show that while organizational members improvise they draw on believe and action driven sensemaking which acts as a validated framework. This implies a strong cultural foundation. While creating new realities, patterns of actions are produced. Bundling them in hindsight allows the organization to use an emergent strategizing concept. While working for each of the companies and by applying a participant-observer research method, I took a closer look at how the two companies were set up, how members cooperated and how everyday issues were handled. The top-down organization controlled strategy delivery via strong financial controlling, technology and personal goals and incentives. However, it counted more employees in relation to its customer base and struggled with target setting. The second company just set a rough annual focus and relied on a strong vision and mission agreement with staff, subordinating budgeting, technology and controlling processes. It was cost efficient. Organizational life was improvisational, but it made sense because it enabled the whole organization to adapt to market needs fast and continuously. Above all, it was very human.
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Lauinger, William Anthony. "Human well-being the no priority theory /." Connect to Electronic Thesis (ProQuest), 2009. http://0-pqdtopen.proquest.com.library.lausys.georgetown.edu/#abstract?dispub=3371617.

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Miranda, Alvaro. "Agency, human dignity and subjective well-being." Tesis, Universidad de Chile, 2015. http://repositorio.uchile.cl/handle/2250/134489.

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Tesis para optar al grado de Magíster en Análisis Económico<br>Autor no autoriza el acceso a texto completo de su documento<br>Over the last two decades there has been an important shift in the way economists understand welfare and development. The discipline has gone from assessing wellbeing in terms of an unideminsional measure like income, to multidimensional measures that take into account non-economic variables such as what individuals do and can do, how they feel, and the natural environment they live in (Alkire, 2002; Stiglitz et al., 2009; Alkire and Foster, 2011; Alkire and Santos, 2014). In the vein of Amartya Sen's in uential work, development is seen as the process of expanding freedoms that people value and have reason to value (Sen, 1999). Two important aspects of this freedom linked to the basis of social rights are agency and human dignity (Gauri, 2004). Agency freedom refers to what the person is free to do and achieve in pursuit of whatever goals or values he or she regards as important (Sen, 1985). On the other hand, dignity is related with social inclusion, taking part in the life of the community (Sen, 1999).1 This paper explores the importance of agency, and dignity in explaining subjective well- being. We are speci cally interested in measures of life satisfaction and job satisfaction. Our work uses a unique dataset of Chilean households, the \Other Dimensions of Household Quality of Life" survey, especially designed by the Oxford Poverty and Human Development Initiative (OPHI) to gather internationally comparable indicators on employment quality, empowerment, physical safety, human dignity and psychological and subjective wellbeing, sometimes referred as the missing dimensions of poverty (Alkire, 2007). Our hypothesis is that agency is positively correlated with individual's subjective wellbe- ing, because it re ects the capacity the individual has to do what he values. The measure we use for agency is related with the individual's perception of freedom to decide for himself how to lead his life. A natural interpretation of the hypothesis is thus that the more freedom an individual has to decide how to lead her life, more wellbeing she experiences. On the other hand, our hypothesis is that individuals less likely to regularly experience shame in public are associated with higher subjective wellbeing. In particular, we focus on two aspects of dignity: shame proneness and discrimination. Therefore, individuals that experience more shame or feel discriminated should experience less wellbeing. Our rst set of results provides correlational evidence on the importance of agency, shame and discrimination in life satisfaction. The results suggest that agency, shame and discrimi- nation are correlated with life satisfaction. Next, we explore if agency and discrimination at work are correlated with job satisfaction. The results show that both agency and discrimi- nation at work explain job satisfaction. An important potencial source of bias in our estimates is the absence of personality traits. It has been shown that genetics factor are strongly correlated with happiness (Lykken and Tellegen, 1996; Inglehart and Klingemann, 2000). Moreover, personality traits as repressive- defensiveness, trust, emotional stability, locus of control-chance, desire for control, hardiness, positive a ectivity, private collective self-esteem, and tension have been linked to subjective wellbeing (DeNeve and Cooper, 1998; Diener et al., 2003). In order to attenuate the potencial bias for omitting personality traits, we follow Van Praag and Ferrer-i Carbonell (2008) and we construct a measure of personality traits that we in- clude in our regressions.The results show an important positive bias in the estimates of the relationship between subjective wellbeing, agency, shame and discrimination. In particular, after controlling by personality traits the OLS parameters associated with agency and shame decrease their magnitude in nearly 50% in the life satisfaction estimates. Also, the parameter associated with discrimination decreases in magnitude and becomes statistically insigni cant. On the other hand, the bias is less important in the estimates of job satisfaction, agency and discrimination. Overall, our results show that the di erence in life satisfaction between individuals who feel they have freedom to decide for themselves how to lead their life in comparison with the individuals that don't, has the same magnitude as the di erence in life satisfaction between people from the rst and fth quintile of income. Also, being in the fth quintile of the shame proneness index in comparison with the rst quintile has the same e ect on life satisfaction as the di erence in life satisfaction between the people from the second and fth quintile of income. Finally, perceived discrimination is not associated with life satisfaction. On the other hand, individuals with more agency at work are more satis ed with their job. In particular, individuals that do their job only because they need the money are less satis ed with their job in comparison with the individuals that do their job because they find almost twice the e ect related with working part-time. This study contributes to the recent but vast literature on subjective wellbeing and the literature on multidimensional wellbeing in development, more speci cally to recent studies emphasizing the importance of measuring dimensions of wellbeing that seem central to human development traditionally ignored in empirical work. Our results related with the relationship between agency and subjective wellbeing are consistent with international evidence (Veen- hoven, 2000; Welzel et al., 2003; Inglehart et al., 2008; Verme, 2009; Welzel and Inglehart, 2010; Fischer and Boer, 2011; Victor et al., 2013). The same can be said with respect to the results related with the relationship between perceived discrimination and subjective well- being (Werkuyten and Nekuee, 1999; Pascoe and Smart Richman, 2009). To our knowledge the association between subjective wellbeing and shame proneness has not been explored before. More closely related to our paper, Inglehart et al. (2008) and Welzel and Inglehart (2010) provide cross country evidence of the link between subjective wellbeing and freedom. In particular, Welzel and Inglehart (2010) presents a human development model that links agency to subjective wellbeing. Using data form the World Values Survey, they show that people that have more opportunities in life put more emphasis on emancipative values, and, in turn, their gains in agency have a greater impact in their subjective wellbeing. On the other hand, Verme (2009) tries to address the role of personality traits in the relationship of agency and subjective wellbeing. He argue that the locus of control plays an important role in how humans value freedom of choice. Using a combination of all rounds of the World and European Value Surveys, he nds that the variables that measures freedom of choice and the locus of control predicts life satisfaction better than any other factors included in the study. In particular, people who believe that the outcome of their actions depends on internal factors appreciate more having freedom than people who believe that the results of their actions are determined by external factors. This work, highlights the importance of taking into account personality traits when analyzing the relationship between agency and subjective wellbeing. Our paper contributes to the literature mainly in three ways. First, alongside with Verme (2009) we make a special e ort in order to control by personality traits which allow us avoid bias in the estimates of the relationship between subjective wellbeing, agency, shame and discrimination. Second, we explore the relationship between subjective wellbeing and shame. Third, we analyze the relationship between job satisfaction, agency and discrimination. The rest of the paper is organized as follows: Section 2 describes the data and introduces our measures of agency and dignity. Section 3 presents the empirical strategy. Section 4 presents the estimation results. Section 5 concludes.
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Wayland, Anda. "Religious experience of the destined human being." Master's thesis, University of Cape Town, 1995. http://hdl.handle.net/11427/17027.

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Bibliography: pages 749-755.<br>Six people fitting the above description of "destined human beings" were studied as far as possible from their own work, i.e. writings, paintings, music, speeches, letters, etc. They were studied on two levels, that of their own metier, and then how they retained that holistic quality which enabled them to remain in touch with a greater vision of life and humanity as a whole. They are Leonardo da Vinci, Rembrandt van Rijn, Johann Sebastian Bach, Winston Churchill, Albert Einstein, and, as an exception to some things which have been said, Pablo Picasso. It is hoped that this research demonstrates that these people understand humanity and its needs for religion, and that their experiences and interpretations thereof help humanity engage those needs sanely and fruitfully. In other words, they enrich religion as a quest. Different senses of identity, modes of engagement, models of reality, methods of expression are examined, all of which demonstrably fit into Cumpsty's Theory of Religion of Belonging. One of the case studies demonstrates what happens when the sense of belonging is impaired. The thesis takes a very broad view of what constitutes religious experience, but the expressions of the case studies can be considered as religion at its best, or most universal.
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Anderalm, Ida. "Human Being or Human Brain? : Animalism and the Problem of Thinking Brains." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-122886.

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Animalismens huvudargument säger att du är det tänkande objektet som sitter i din stol, och enligt animalisterna själva innebär detta att du är identisk med ett mänskligt djur. Argumentet är dock problematiskt då det inte tycks utesluta eventuella tänkande delar hos det mänskliga djuret, som till exempel dess hjärna. Detta beror på att hjärnor också kan beskrivas som tänkande, samt att även de befinner sig inom det spatiella område som upptas av det mänskliga djuret. I den här uppsatsen argumenterar jag för att tänkande hjärnor är ett problem för animalismen och att tesen att vi är identiska med hjärnor är ett verkligt hot mot den animalistiska teorin om personlig identitet. Olika argument som lagts fram mot tesen att vi är hjärnor avhandlas, som till exempel att hjärnor inte existerar och att hjärnor inte tänker. Jag diskuterar även två argument som tidigare använts för att visa att vi är personer snarare än mänskliga djur (the Transplant Intuition och the Remnant Person Problem), men i det här sammanhanget bedöms de utifrån deras förmåga att stödja hjärnteorin.
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Books on the topic "Human being"

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Being human. Hodder & Stoughton, 2015.

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Molony, Damien. Being human. Warner Home Video, 2013.

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1969-, Calcagno Antonio, ed. Human being. University of Missouri Press, 2009.

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Whithouse, Toby, Rob Pursey, and Colin Teague. Being human. Distributed in the USA and Canada by Warner Home Video, 2011.

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Whithouse, Toby, Daniel O'Hara, Philip Trethowan, and Philip John. Being human. BBC Worldwide, 2012.

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Underwood, Walter L. Being human, being hopeful. Abingdon Press, 1987.

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Rubin, Zick. Psychology: Being human. 4th ed. Harper & Row, 1987.

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B, McNeil Elton, and Rubin Zick, eds. Psychology: Being human. 4th ed. Harper & Row, 1985.

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Erich, Fromm. On being human. Continuum, 1994.

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Gollon, Chris. Being human: Paintings. Institute of Advanced Study, Durham University, 2009.

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Book chapters on the topic "Human being"

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Carroll, Timothy, and Aaron Parkhurst. "Being, being human, becoming beyond human." In Lineages and Advancements in Material Culture Studies. Routledge, 2020. http://dx.doi.org/10.4324/9781003085867-3.

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Howe, David. "Human Being." In Empathy. Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-27643-8_16.

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Becker, Lawrence C. "Human Being." In What Is a Person? Humana Press, 1988. http://dx.doi.org/10.1007/978-1-4612-3950-5_3.

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Golub, Spencer. "Human (Being)." In Heidegger and Future Presencing (The Black Pages). Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-31889-5_5.

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Howley, Erin. "Being Human." In Turning Teaching Inside Out. Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137331021_12.

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Shanahan, Timothy. "Being Human." In Philosophy and Blade Runner. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1007/978-1-137-41229-4_2.

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Sackville-Ford, Mark, and Sarah Baggaley. "Being human." In Behaviour Management. Routledge, 2020. http://dx.doi.org/10.4324/9780429402104-11.

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Jónsdóttir, Svanborg Rannveig, and Rósa Gunnarsdóttir. "Being Human Today." In The Road to Independence. SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6300-800-6_1.

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"Human Being, Being Human." In Finding God among Our Neighbors. 1517 Media, 2013. http://dx.doi.org/10.2307/j.ctt22nm9cb.10.

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Walsh, Denis. "Being Human, Being Homo Sapiens." In Human. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190876371.003.0017.

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Homo sapiens, like any other biological species, arose through the process of evolution. It is natural to suppose, then, that we could appeal to evolution in explaining human nature. Yet the project of grounding human nature in evolutionary theory is generally thought to have failed. After a brief survey of two failed attempts, I argue that one cannot reduce the concept of an organismal nature to evolutionary theory because a proper understanding of evolution presupposes the concept of an organismal nature. I draw on Aristotle’s concept of bios (way of life) as a good candidate for the concept of organismal nature required by evolution. I further argue that the concept of human nature posited by proponents of neo-Aristotelian metaethics is an instance of Aristotelian bios. The upshot is that the concept of human nature is sanctioned by our best evolutionary science but can be given no reductive evolutionary account.
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Conference papers on the topic "Human being"

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Hooi, Rosalie, and Hichang Cho. "Being immersed." In the 24th Australian Computer-Human Interaction Conference. ACM Press, 2012. http://dx.doi.org/10.1145/2414536.2414576.

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Read, Janet C., Matt Jones, and Matthew Horton. "Being heroically lost, being heroically found." In CHI'16: CHI Conference on Human Factors in Computing Systems. ACM, 2016. http://dx.doi.org/10.1145/2898365.2926743.

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Mentis, Helena M., Rita Shewbridge, Sharon Powell, Paul Fishman, and Lisa Shulman. "Being Seen." In CHI '15: CHI Conference on Human Factors in Computing Systems. ACM, 2015. http://dx.doi.org/10.1145/2702123.2702342.

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Kirkham, Reuben, John Vines, and Patrick Olivier. "Being Reasonable." In CHI '15: CHI Conference on Human Factors in Computing Systems. ACM, 2015. http://dx.doi.org/10.1145/2702613.2732497.

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Kan, Alexander, Martin Gibbs, and Bernd Ploderer. "Being chased by zombies!" In the 25th Australian Computer-Human Interaction Conference. ACM Press, 2013. http://dx.doi.org/10.1145/2541016.2541038.

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Broughton, Michael, Jeni Paay, Jesper Kjeldskov, et al. "Being here." In the 21st Annual Conference of the Australian Computer-Human Interaction Special Interest Group. ACM Press, 2009. http://dx.doi.org/10.1145/1738826.1738839.

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Håkansson, Maria, and Phoebe Sengers. "Beyond being green." In CHI '13: CHI Conference on Human Factors in Computing Systems. ACM, 2013. http://dx.doi.org/10.1145/2470654.2481378.

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Carucci, Kayla, and Kentaro Toyama. "Making Well-being." In CHI '19: CHI Conference on Human Factors in Computing Systems. ACM, 2019. http://dx.doi.org/10.1145/3290605.3300699.

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Devendorf, Laura, and Kimiko Ryokai. "Being the Machine." In CHI '15: CHI Conference on Human Factors in Computing Systems. ACM, 2015. http://dx.doi.org/10.1145/2702123.2702547.

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schraefel, m. c. "Mobile Being." In MobileHCI '15: 17th International Conference on Human-Computer Interaction with Mobile Devices and Services. ACM, 2015. http://dx.doi.org/10.1145/2786567.2794322.

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Reports on the topic "Human being"

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Vincent, Douglas G. Being Human Beings: The Domains and a Human Realm. Defense Technical Information Center, 2013. http://dx.doi.org/10.21236/ada590280.

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Yaari, Menahem, Elhanan Helpman, Ariel Weiss, et al. Sustainable Well-Being in Israel. The Israel Academy of Sciences and Humanities, 2021. http://dx.doi.org/10.52873/policy.2021.wellbeing-en.

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Well-being is a common human aspiration. Governments and states, too, seek to promote and ensure the well-being of their citizens; some even argue that this should be their overarching goal. But it is not enough for a country to flourish, and for its citizens to enjoy well-being, if the situation cannot be maintained over the long term. Well-being must be sustainable. The state needs criteria for assessing the well-being of its citizens, so that it can work to raise the well-being level. Joining many other governments around the world, the Israeli government adopted a comprehensive set of indices for measuring well-being in 2015. Since 2016, the Israel Central Bureau of Statistics has been publishing the assessment results on an annual basis. Having determined that the monitoring of well-being in Israel should employ complementary indices relating to its sustainability, the Ministry of Environmental Protection, the Bank of Israel, the Central Bureau of Statistics, and Yad Hanadiv asked the Israel Academy of Sciences and Humanities to establish an expert committee to draft recommendations on this issue. The Academy's assistance was sought in recognition of its statutory authority "to advise the government on activities relating to research and scientific planning of national significance." The Committee was appointed by the President of the Academy, Professor Nili Cohen, in March 2017; its members are social scientists spanning a variety of disciplines. This report presents the Committee's conclusions. Israel's ability to ensure the well-being of its citizens depends on the resources or capital stocks available to it, in particular its economic, natural, human, social, and cultural resources. At the heart of this report are a mapping of these resources, and recommendations for how to measure them.
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Fidalgo, A. Human Being as a Communication Portal: The Construction of the Profile on Mobile Phones. Revista Latina de Comunicación Social, 2013. http://dx.doi.org/10.4185/rlcs-2013-989en.

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Clements, Tom, Malyne Neang, EJ Milner-Gulland, and Henry Travers. Measuring impacts of conservation interventions on human well-being and the environment in Northern Cambodia. International Initiative for Impact Evaluation (3ie), 2020. http://dx.doi.org/10.23846/dpw1ie106.

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Jameel, Yusuf, Carissa M. Patrone, Kristen P. Patterson, and Paul C. West. Climate–poverty connections: Opportunities for synergistic solutions at the intersection of planetary and human well-being. Project Drawdown, 2022. http://dx.doi.org/10.55789/y2c0k2p2.

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Addressing climate change and improving the well-being of people experiencing extreme poverty—two grand challenges of the 21st century—must occur simultaneously and, ideally, synergistically. These two inextricably intertwined issues will shape the well-being of humanity for the rest of the century and beyond. People living in extreme poverty are more vulnerable to natural disasters and commonly live in regions that have been and are projected to be most impacted by climate change. Unfortunately, the benefits of addressing climate change in ways that simultaneously improve the human well-being (HWB) of people living in extreme poverty are commonly overlooked—despite their promise to yield substantial socioeconomic, health, equity, ecological, and biodiversity gains. This report highlights evidence of the co-benefits to HWB of proven climate mitigation solutions. It showcases areas of greatest need for funders, policymakers, nongovernmental organizations (NGOs), and other decision-makers to act and drive approaches to meet climate, development, and HWB needs while boosting prosperity for rural communities, especially in sub-Saharan Africa (SSA) and South Asia. The world should not have to choose among sustainable development, poverty eradication, climate mitigation, and climate adaptation; win-win solutions are at hand.
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Razdan, Rahul. Unsettled Topics Concerning Human and Autonomous Vehicle Interaction. SAE International, 2020. http://dx.doi.org/10.4271/epr2020025.

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This report examines the current interaction points between humans and autonomous systems, with a particular focus on advanced driver assistance systems (ADAS), the requirements for human-machine interfaces as imposed by human perception, and finally, the progress being made to close the gap. Autonomous technology has the potential to benefit personal transportation, last-mile delivery, logistics, and many other mobility applications enormously. In many of these applications, the mobility infrastructure is a shared resource in which all the players must cooperate. In fact, the driving task has been described as a “tango” where we—as humans—cooperate naturally to enable a robust transportation system. Can autonomous systems participate in this tango? Does that even make sense? And if so, how do we make it happen?
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Bhattarai, Sankalpa, Hsien-Yao Chee, Andrew Japri, Elvan Wiyarta, and Benjamin Anderson. The Epidemiology of Human Respiratory Viruses in Indonesia: A Systematic Review. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, 2022. http://dx.doi.org/10.37766/inplasy2022.11.0015.

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Review question / Objective: To identify published articles related to the epidemiology of human respiratory viruses in Indonesia. Condition being studied: Viral respiratory disease among humans in Indonesia. Eligibility criteria: The inclusion and exclusion criteria for English and Indonesian language journal articles included published scientific journal entries which were also epidemiological investigations or clinical case reports conducted on humans in Indonesia. All reviews, commentaries, perspectives, and personal opinions were excluded, along with any entry that was a diagnostic assay evaluation.
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Brady, Jocelyn. Being Human: How Four Animals Forever Changed The Way We Live, What We Believe, And Who We Think We Are. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.1530.

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Velez, Gladis, and Ragvi Shah. Reorienting Smart City Metrics to Emphasize Resident Well-Being: A Disparity-Oriented Approach. University of Miami, 2022. http://dx.doi.org/10.33596/report-1.

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This paper applies a disparity-oriented focus to promote human-centered solutions to smart city planning efforts. For five metropolitan areas (San Jose, Miami, New York, Denver, and Seattle) we explored three smart city domains (socioeconomics, public transit access, and digital divide), identified candidate indicators for each domain using publicly available data, and mapped composite measures generated using principal components analysis. The study identifies areas that may be most and least likely to benefit from smart city investments. Reorienting solutions can ultimately increase community equity and engagement in urban life.
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Lutz, Wolfgang. Sustainable human wellbeing: What can demography contribute? Verlag der Österreichischen Akademie der Wissenschaften, 2021. http://dx.doi.org/10.1553/populationyearbook2021.deb03.

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This note considers the role that demography as a discipline can play in addressing some of the key questions in the context of human wellbeing and sustainable development. Starting with the wellbeing function of sustainability science that tries to explain an indicator of human wellbeing as being determined by a set of capitals and explanatory factors, it gives an example of how the constituents of such a wellbeing indicator can be combined based on a demographic approach. It also highlights how a broadened view of demographic methodology that goes beyond the conventional focus on age and sex alone can help to make demography more relevant for studying the key challenges of humanity.
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