A personal analysis of what a human being is

This article is a personal study of what a human being is like. Although different concepts of different scholars are compared, the biblical nature of the human being is often analyzed. According to Marquez, a human being is a creature with an “unbearable scent of the outdoors, the back of his wings was strewn with parasites, and his key feathers were mistreated by earthly winds, and nothing about him was weighed to the proud integrity of angels” (2).

However, while this concept is not sufficient, it also fails to take into account the free and autonomous existence of human beings. Therefore, in this definition what works are the characteristics used to describe human beings. Muller states that humans have a unique structure that makes them unique. In particular, human attractive structure, which makes them stand out from other species (50). Humans also have a certain nature that is determined by different events of life, which are not changeable. In other words, humans deprive themselves health and rest. Their desire exceeds the moderation, and yet, when they complete their goals, the dream disappears and filled with breathless horror and hatred in their hearts (Muller 59).

On the other hand, experts allege that by nature a human being is a creature that has allowed technology to affect the way of writing and reading to increase knowledge base (Carr 11). Nonetheless, human beings have an obsolete brain that requires not only a faster processor but also a larger hard drive. In other words, the human brain is infinitely malleable. The brain has the ability to reprogram itself to fly and change the manner in which it functions. Subsequently, because of technology, humans have become lazy, making them less studious, an aspect that weakens the mind. Human nature technology has also undermined religious authority, demeaning scholars, and increased distribution of debauchery as well as sedition. Generally, technology has made humans machines such that a number of their character has become a device. This is because they depend on machines particularly computers to mediate their comprehension of the world (Carr 13).The definition highlights human beings as creatures based on the fallen nature and sin in Christianity. Much as individual unconsciousness is acquired during a lifetime, the components of the collective unconscious are consistent archetypes from the beginning. Humans are like animals since they have a shadow that can be enlarged to infer the elements of individual consciousness (Jung 1). However, the only exception to this aphorism of thought is the rare cases where the positive attributes of the individuality are stifled, and the ego, as a result, plays a profoundly negative or disparaging role. The shadow is an ethical anathema that contests the ego’s temperament. To this effect, one can only become cognizant of the problem through a moral undertaking. Moreover, to become aware of any social problem includes realizing the downside of the individuality as present and real.

While this action is the underlying state for any kind of self-knowledge, as a law it often grapples with enormous resistance. A closer review of the negative attributes, especially, when it comes to human complexities, demonstrates that an obsessive aspect is at the center of emotion problems. While emotion is not advanced by human activities, it often happens to them. As such, emotions flourish when adaptation is weakest. As a result, it is through human emotions that human weaknesses are exposed; whether it is some form of inferiority or the presence of a lower level of temperament. It is at this lower level that human beings tend to act not just in a primitive way but are also inept for the ethical decree. This is largely because of the inability to tame emotions. In the above definition elements of autonomy and freedom are missing. Another thing that is missing is the male and female. According to De Beauvoir, a human being is not only autonomous but also free (15). In addition, De Beauvoir alleges that human refers to female and male, however, a woman is not seen an independent human creature. This is because she cannot think for herself without the help of male being. Again, the female is what male decrees, therefore she is known as “the sex”, which implies that she is simply a sexual being (3). Male creatures have demonstrated their fulfillment in feeling that they are the creation of God. In the morning, for instance, the Jews people thank God stating how blessed they are for being human while women bless God thanking Him for creating them based on His will.

Basically, human are free creatures and not enslaved (De Beauvoir 9).In the end, I think the aspect of perfection remains elusive in Marquez’s definition. However, while Muller affirms that a human being is a perfect creature that endeavors to maintain calm and a peaceful mind by not allowing passion to interrupt his tranquility (56), this is just not the case. I think human beings are what they are because of their many shortfalls. The male characters appear to have distanced themselves from the female ones. This is a power play that stems from the notion that it is the male being that descents from God. On the other hand, the woman being has been relegated into a sexual being. With these assumptions, I think the male being has been trying to advance an agenda to ensure they dominate the other gender.

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Works Cited

Carr, Nicholas. ”Is Google Making Us Stupid?” Yearbook of the National Society for the Study of Education, vol. 107, no. 2, 2008, pp. 1-13.

De Beauvoir, Simone. ”Woman as Other.” Social Theory: The Multicultural, Global, and Classic Readings, edited by Charles Lemert, Westview Press, 2004, pp. 1-16.

Jung, Carl Gustav. Aspects of the Feminine. Vol. 6. Translated by Gerhard Adler and R. F.C. Hull, Princeton University Press, 1983.

Marquez, Gabriel Garcia. ”A Very Old Man with Enormous Wings: A Tale for Children.” Translated by Gregory Rabassa. Fictions, edited by Joseph F. Trimmer and Wade C. Jennings, Wadsworth Publishing, 1997, p. 2.

Muller, Herbert J. The Children of Frankenstein; A Primer on Mode Technology and Human Values. Indiana University Press, 1971.