Sunday, February 3, 2013
Saturday, February 2, 2013
Nature
Nature, in the broadest sense, is equivalent to the natural world, physical world, or material world. "Nature" refers to the phenomena of the physical world, and also to life in general. It ranges in scale from the subatomic to the cosmic.
The word nature is derived from the Latin word natura, or "essential qualities, innate disposition", and in ancient times, literally meant "birth". Natura was a Latin translation of the Greek word physis (φύσις), which originally related to the intrinsic characteristics that plants, animals, and other features of the world develop of their own accord.The concept of nature as a whole, the physical universe, is one of several expansions of the original notion; it began with certain core applications of the word φύσις by pre-Socratic philosophers, and has steadily gained currency ever since. This usage was confirmed during the advent of modern scientific method in the last several centuries.
Within the various uses of the word today, "nature" often refers to geology and wildlife. Nature may refer to the general realm of various types of living plants and animals, and in some cases to the processes associated with inanimate objects – the way that particular types of things exist and change of their own accord, such as the weather and geology of the Earth, and the matter and energy of which all these things are composed. It is often taken to mean the "natural environment" or wilderness–wild animals, rocks, forest, beaches, and in general those things that have not been substantially altered by human intervention, or which persist despite human intervention. For example, manufactured objects and human interaction generally are not considered part of nature, unless qualified as, for example, "human nature" or "the whole of nature". This more traditional concept of natural things which can still be found today implies a distinction between the natural and the artificial, with the artificial being understood as that which has been brought into being by a human consciousness or a human mind. Depending on the particular context, the term "natural" might also be distinguished from the unnatural, the supernatural, or synthetic.
Human
Humans (Homo sapiens) are primates of the family Hominidae, and the only extant species of the genus Homo.Humans are characterized by having a large brain relative to body size, with a particularly well developed neocortex, prefrontal cortex and temporal lobes, making them capable of abstract reasoning, language, introspection, problem solving and culture through social learning. This mental capability, combined with an adaptation to bipedal locomotion that frees the hands for manipulating objects, has allowed humans to make far greater use of tools than any other living species on Earth. Humans are the only extant species known to build fires and cook their food, as well as the only known species to clothe themselves and create and use numerous other technologies and arts. The study of humans is the scientific discipline of anthropology.
Homo sapiens originated in Africa, where they reached anatomical modernity about 200,000 years ago and began to exhibit full behavioral modernity around 50,000 years ago.The human lineage diverged from the last common ancestor with its closest living relative, the chimpanzee, some five million years ago, evolving into the Australopithecines and eventually the genus Homo.The first Homo species to move out of Africa was Homo erectus, the African variety of which, together with Homo heidelbergensis, is considered to be the immediate ancestor of modern humans. Homo sapiens proceeded to colonize the continents, arriving in Eurasia 125,000-60,000 years ago,Australia around 40,000 years ago, the Americas around 15,000 years ago, and remote islands such as Hawaii, Easter Island, Madagascar, and New Zealand between the years AD 300 and 1280.
As early as 12,000 years ago, humans began to practice sedentary agriculture, domesticating plants and animals which allowed for the growth of civilization. Humans subsequently established various forms of government, religion, and culture around the world, unifying people within a region and leading to the development of states and empires. The rapid advancement of scientific and medical understanding in the 19th and 20th centuries led to the development of fuel-driven technologies and improved health, causing the human population to rise exponentially. With individuals widespread in every continent except Antarctica, humans are a cosmopolitan species, and by 2012, their population was estimated to be around 7 billion.
The True Nature of Human Beings
When most people think of nature, their minds fill with soft, clean, green images such as those of a pristine river flowing through a meadow or a lush forest full with life. Our instinctual response to hearing this term is to think of the beautiful, peaceful, and vibrant side of nature; to visualize spaces that teach us to slow down, to breathe deeply, and to be conscious of the impact our choices make.
What do we have to learn from the darker side of “nature” though? How do we, as a species, instinctually respond to the sight of a mountain lion lapping up the oozing blood of its prey or a young lamb running from the wolves’ sharp teeth? The queasy heartache that rises within us from even the thought of such acts teaches us a powerful lesson about our place in this strange world.
Some animals are burdened with a predatory nature and the blood lust that must accompany it, but we are not. We are born instead with a strong natural aversion to violence and blood, to the act of preying upon another animal. We possess the ability to feel our fellow animals’ pain and fear, as if it were our own, and to choose to use this empathy to guide our judgment.
The shackles and weapons we have devised may allow us to distance ourselves from the cruel reality of capturing, imprisoning, and killing our fellow animals. But they cannot shield us from the truth in our hearts.
The truth is that our bodies were made to drink from clear waters, to eat from strong trees and vibrant plants. To walk gently in this world. When we see the beauty in nature, it feeds our souls. And when we see the violence, our hearts ache with the weight of another’s suffering.
Why would we then deny our instincts? Why would we force ourselves to be a part of that violence? Because of custom? Family? Friends?
When we allow ourselves to connect to our natural, instinctual reactions once again, it becomes evident that the choice to eat, wear, and use our fellow animals is a crime not only against them, but also against our true selves. We use the term veganism to describe this realization now, but this truth existed long before any term could be coined.
The love we have for our companion animals affirms this, as does the discomfort we feel when confronted with the violence and cruelty inherent in enslaving another sentient being.
In our search for peace on this planet we must begin once again to listen to that part in all of us that is uplifted by beauty and repelled by violence, in all its forms. It is not the voice of an extreme revolutionary. It is the voice of our loving hearts asking us once again to remember who we really are and to act in accord with our own true nature.
Human interrelationship
Although humans currently comprise only a minuscule proportion of the total living biomass on Earth, the human effect on nature is disproportionately large. Because of the extent of human influence, the boundaries between what humans regard as nature and "made environments" is not clear cut except at the extremes. Even at the extremes, the amount of natural environment that is free of discernible human influence is presently diminishing at an increasingly rapid pace.
The development of technology by the human race has allowed the greater exploitation of natural resources and has helped to alleviate some of the risk from natural hazards. In spite of this progress, however, the fate of human civilization remains closely linked to changes in the environment. There exists a highly complex feedback loop between the use of advanced technology and changes to the environment that are only slowly becoming understood.Man-made threats to the Earth's natural environment include pollution, deforestation, and disasters such as oil spills. Humans have contributed to the extinction of many plants and animals.
Humans employ nature for both leisure and economic activities. The acquisition of natural resources for industrial use remains the primary component of the world's economic system.Some activities, such as hunting and fishing, are used for both sustenance and leisure, often by different people. Agriculture was first adopted around the 9th millennium BCE. Ranging from food production to energy, nature influences economic wealth.
Although early humans gathered uncultivated plant materials for food and employed the medicinal properties of vegetation for healing,most modern human use of plants is through agriculture. The clearance of large tracts of land for crop growth has led to a significant reduction in the amount available of forestation and wetlands, resulting in the loss of habitat for many plant and animal species as well as increased erosion.
Human Nature
Human nature refers to the distinguishing characteristics, including ways of thinking, feeling and acting, that humans tend to have naturally, i.e. independently of the influence of culture. The questions of what these characteristics are, what causes them, and how fixed human nature is, are amongst the oldest and most important questions in western philosophy. These questions have particularly important implications in ethics, politics, and theology. This is partly because human nature can be regarded as both a source of norms of conduct or ways of life, as well as presenting obstacles or constraints on living a good life. The complex implications of such questions are also dealt with in art and literature, while the multiple branches of the Humanities together form an important domain of inquiry into human nature, and the question of what it means to be human.
The branches of contemporary science associated with the study of human nature include anthropology, sociology, sociobiology, and psychology, particularly evolutionary psychology, and developmental psychology. The "nature versus nurture" debate is a broadly inclusive and well-known instance of a discussion about human nature in the natural sciences.
Natural science
As the sciences concerned with humanity split up into more specialized branches, many of the key figures of this evolution expressed influential understandings about human nature.
Darwin gave a widely accepted scientific argument for what Rousseau had already argued from a different direction, that humans and other animal species have no truly fixed nature, at least in the very long term. However he also gave modern biology a new way of understanding how human nature does exist in a normal human time-frame, and how it is caused.
Sigmund Freud, the founder of psychoanalysis, famously referred to the hidden pathological character of typical human behavior. He believed that the Marxists were right to focus on what he called "the decisive influence which the economic circumstances of men have upon their intellectual, ethical and artistic attitudes." But he thought that the Marxist view of the class struggle was too shallow, assigning to recent centuries conflicts that were, rather, primordial. Behind the class struggle, according to Freud, there stands the struggle between father and son, between established clan leader and rebellious challenger. Freud also popularized his notions of the id and the desires associated with each supposed aspect of personality.
E.O. Wilson's sociobiology and closely related theory of evolutionary psychology give scientific arguments against the "tabula rasa" hypotheses of Hobbes, Locke, and Rousseau. In his book, Consilience: The Unity of Knowledge (1998), Edward O. Wilson claimed that it was time for a cooperation of all the sciences to explore human nature. He defined human nature as a collection of epigenetic rules: the genetic patterns of mental development. Cultural phenomena, rituals, etc. are products, not part of human nature. Artworks, for example are not part of human nature, but our appreciation of art is. And this art appreciation, or our fear for snakes, or incest taboo (Westermarck effect) can be studied by the methods of reductionism. Until now these phenomena were only part of psychological, sociological and anthropological studies. Wilson proposes it can be part of interdisciplinary research.
An example of this fear is discussed in the book An Instinct for Dragons,where anthropologist David E. Jones suggests a hypothesis that humans, just like other primates, have inherited instinctive reactions to snakes, large cats and birds of prey. Folklore dragons have features that are combinations of these three, which would explain why dragons with similar features occur in stories from independent cultures on all continents. Other authors have suggested that especially under the influence of drugs or in children's dreams, this instinct may give raise to fantasies and nightmares about dragons, snakes, spiders, etc., which makes these symbols popular in drug culture and in fairy tales for children. The traditional mainstream explanation to the folklore dragons does however not rely on human instinct, but on the assumption that fossils of, for example, dinosaurs gave rise to similar fantasies all over the world.
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