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Human Condition In Philosophy Essay

(Bilbao, Spain, 1941). He graduated from the Faculty of Philosophy at the Complutense University of Madrid, after which he studied under Hans Hermes at the Institut für mathematische Logik und Grundlagenforschung at the University of Münster.  He holds a Ph.D. from the University of Barcelona, where he has held the chair of Logic and Philosophy of Science. He is considered to have introduced analytical philosophy into Spain and has contributed decisively to the development of logic and philosophy of science in Spain and Latin America. He is currently a research professor at the CSIC Institute of Philosophy, a member of the Pittsburgh Center for Philosophy of Science, the Institut International de Philosophie in Paris, and the International Academy of Philosophy of Science. He has published books including Lógica de primer orden (1970), Conceptos y teorías en la ciencia (2000) and Diccionario de Lógica y Filosofía de la Ciencia (2010), which he co-wrote with the Chilean philosopher Roberto Torretti. He crosses the boundaries between science and philosophy with ease and has collaborated with philosophers and scientists like John Earman, with whom he analyzed inflationary cosmology models in "A critical look at inflationary cosmology"(1999). Together with Thomas Bonk, from Germany, he discovered and edited the only original unpublished work of Rudolf Carnap, Untersuchungen zur allgemeinen Axiomatik (2000).

He has written a global series called Historia del pensamiento, of which nine volumes have been published so far, as well as Aristóteles (2006), Los judíos (2006), China (2007), India (2007) and Los cristianos (2010). He has also worked in the fields of anthropology, philosophy of culture and the theory of rationality with works like Teoría de la escritura (1993), La naturaleza humana (2006), Lo mejor posible: Racionalidad y acción humana (2008) and La cultura humana (2009). As a result of his long-lasting collaboration with naturalist Félix Rodríguez de la Fuente, he has devoted intense efforts to defend the environment and denounce the mistreatment of animals in books like Los derechos de los animales (1995), ¡Vivan los animales!  (2003) and A favor de los toros (2010). These works have led to widespread recognition outside the academic arena. In addition to his research and technical publications, he also works with the media, including the Spanish newspaper El País.

 

Granth wrote:Now let's make this quite clear.

The "Human Condition" is not a condition that comes as a result of being human. It is a condition that obstructs us from the ability to experience ourselves as Human. It is a condition that obstructs our potential to realize Humanity as an actuality.

And while we are afflicted with this "condition", we are essentially mammals. While afflicted, we are yet to be fully human.

So what does it take to overcome this condition?

This an essential question that is usually ignored. We consider ourselves fully human so it appears as a foolish question. Beore giving my ideas I'm curious as to what you think a fully human being would be.

-- Updated Tue Jan 10, 2017 9:06 pm to add the following --
Quotidian wrote:Granth seems to be off enjoying the 'human condition' somewhere.

My take on the general question, is that it refers to the 'The Fall', as 'the fall of man', 'man's fallen state', and so on. Western Christianity has a particular formulation of this idea, originating with the Augustinian doctrine of 'original sin', redemption of which is only possible through belief in Christ. But this is not the only formulation of the idea. It is one of the great themes in philosophy - think, for example, of Rosseau's famous 'Man is born free, but everywhere he is in chains', which was one of the seminal ideas of the Romantic movement.

In Eastern religions, humans are bound to samsara or maya, a state of delusion and suffering, driven by craving, and characterised by endless re-birth in various realms, of which this human world is only one. So 'the sage' (or Deity) is one who has transcended the human condition.

I personally accept that the notion of the human condition represents a reality - but I don't think it has much of an analogue in post-Darwinian thinking. With the rejection of Christianity, we have also rejected many of the deep images and symbols which had become incorporated into it, such as 'fall and redemption'.

Here is another quote - this one from an obscure Russian philosopher (actually more a theosophist) which I think captures the idea well:

"As long as the dark foundation of our nature, grim in its all-encompassing egoism, mad in its drive to make that egoism into reality, to devour everything and to define everything by itself, as long as that foundation is visible, as long as this truly original sin exists within us, we have no business here and there is no logical answer to our existence. Imagine a group of people who are all blind, deaf and slightly demented and suddenly someone in the crowd asks, "What are we to do?" The only possible answer is, "Look for a cure". Until you are cured, there is nothing you can do. And since you don't believe you are sick, there can be no cure."

Vladimir Solovyov
I agree that the human condition is an essential question that is being lost in post Darwinian thinking. I like this quote by Solovyov including

"What are we to do?" The only possible answer is, "Look for a cure". Until you are cured, there is nothing you can do. And since you don't believe you are sick, there can be no cure.".


We don't "Know Thyself" so cannot appreciate the human condition.

Nietzsche referred to the overman as a highly developed creature of the earth.

http://www.pitt.edu/~wbcurry/nietzsche/nuber.html

"I teach you the overman. Man is something that shall be overcome. What have you done to overcome him?
All beings so far have created something beyond themselves; and do you want to be the ebb of this great flood and even go back to the beasts rather than overcome man? What is the ape to man? A laughingstock or a painful embarrassment. And man shall be just that for the overman: a laughingstock or a painful embarrassment...
Behold, I teach you the overman. The overman is the meaning of the earth.Let your will say: the overman shall be the meaning of the earth! I beseech you, my brothers, remain faithful to the earth, and do not believe those who speak to you of otherworldly hopes! Poison-mixers are they, whether they know it or not. Despisers of life are they, decaying and poisoned themselves, of whom the earth is weary: so let them go....................

What is the greatest experience you can have? It is the hour of the great contempt. The hour when your happiness, too, arouses your disgust, and even your reason and your virtue.
The hour when you say, 'What matters my happiness? It is poverty and filth and wretched contentment. But my happiness ought to justify existence itself.'
The hour when you say, 'What matters my reason? Does it crave knowledge as the lion his food? It is poverty and filth and wretched contentment.'
The hour when you say, 'What matters my virtue? As yet it has not made me rage. How weary I am of my good and my evil! All that is poverty and filth and wretched contentment.'
"Man is a rope, tied between beast and overman--a rope over an abyss...
What is great in man is that he is a bridge and not an end: what can be loved in man is that he is an overture and a going under...

"I say unto you: one must still have chaos in oneself to be able to give birth to a dancing star. I say unto you: you still have chaos in yourselves.

So much for the dreams of peace, love and contentment offered by Plato's cave and the coming Utopian paradise. "wretched contentment" for the overman.

But the question is if fully developed animal man as the ultimate creature of the earth is the end of Man's evolution. What of the potential for Man's conscious evolution and the possiblity of the overman becoming the new Man referred to in Christianity?

Matthew 4: 8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. 9 “All this I will give you,” he said, “if you will bow down and worship me.”

10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’[e]”

11 Then the devil left him, and angels came and attended him.

The choice. The overman can rule the world or at least a good part of it. He has the physical presence, will, charisma, and knowledge to do it without being burdened by foolish fears and insecurities which support continuing existence in Plato's cave. Should Jesus with the horned helper dominate Man and bend him to his will or should he admit his nothingness in relation to the Father and serve universal purpose? Jesus chose to be more than the ultimate animal man but rather to reveal the inner path which leads to the New Man: the transition of the overman into the New man no longer a creature of the earth. Is it possible for a resident of Plato's cave to grow in the direction of the overman and acquire the ability to become the New man. Who knows?

Man would like to be an egoist and cannot. This is the most striking characteristic of his wretchedness and the source of his greatness." Simone Weil....Gravity and Grace

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