human being

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is a part of a whole, called by us 'universe,' a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its bea

A human being is a part of a whole, called by us 'universe,' a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. (Albert Einstein)

is a self-articulating animal engaged in the question of what makes life worth while.

self-articulating animals engaged in a continual process of enquiry and reflection about what makes life worthwhile (Taylor 1989).

Berlin defines human beings as self-transforming beings

is a synthesis of the infinite and finite, of the temporal and the eternal, of freedom and necessity.

A human being is, according to Kierkegaard, 'a synthesis of the infinite and finite, of the temporal and the eternal, of freedom and necessity.' A human being is not a self, however, until this psychical-physical synthesis relates itself to itself. ' (sickness unto death)

is a thought that fortunately contains within it a secret warning of which it is unaware.

at the level where a human being is a thought that fortunately contains within it a secret warning of which it is unaware, people feel that there is in Freud's message, even in the form in which it ciruculates for the moment, now that it has been transformed into pills, something precious though no doubt alienated but we knwoa that we are bound up with that alienation... because it is our alienation.

is an individual only in the context of the greater whole and can individuate himself only in the midst of society.

As we saw in earlier chapters, Marx argued ( 1) that individual human beingsengaged in creative and self-creative activity and enmeshed in webs of socialrelations are the fundamental entities of society, and (2) that both the nature ofthe individuals and their social relations with each other change historically (e.g.Archard 1987... Brenkert 1983: 227... Gould 1978: 6). Another way of saying this isthat human beings create themselves through praxis, and their sociality creates themas social individuals in a community. These social individuals are shaped by theirhistory and plot the course of their actions within the constraints imposed by theirbodies and their social relations with others. Nevertheless, they experience both theireveryday life and history as individuals. In Marx's ( 1857-8/1973: 84) terms, theyare .. dependent belonging to the greater whole' and 'can individuate [themselves]only in the midst of society.' Moreover, since their social relations are neither fixednor immutable, the particular form they assume at any given moment 'is a historicproduct [that] belongs to a specific phase of their [sociohistorical] development'(Marx 1857-81 1973: 162). (Patterson, Thomas C. Karl Marx, Anthropologist 145)

is, as ego, that which misunderstands itself as the 'I' within the world. Rather, I am the ego that places the world in question and regards it in this way or that.

Owing to this epoche human solitude has become something radically different: it has become transcendental solitude, the solitude of the Ego. As Ego I am for myself not a human being within the world that is in being... rather, I am the ego that places the world in question regarding its entire being, and hence too regarding its being in this way or that. (Husserl 1931: 5-6)

is at once an individual and a person. The former is a complex biological organism. The person is a complex of social relations (a citizen of england, a husband, a father, a bricklayer).

Every human being living in society is two things: he is an individual and also a person. As an individual, he is a biological organism, a collection of a vast number of molecules organised in a complex structure, within which, as long as it persist, there occur physiological and psychological (193) actions and reactions, processes and changes. Human beings as individuals are objects of study for physiologist and psychologist. The human being as a person is a complex of social relationships. He is a citizen of England, a husband and a father, a bricklayer, a member of a particular Methodist congregation, a voter in a certain constituency, a member of his trade union, an adherent of the Labour Party, and so on. Note that each of these descriptions refers to a social relationship, or to a place in a social structure. Note also that a social personality is something that changes during the course of the life of the person. As a person, the human being is the object of study for the social anthropologist. We cannot study persons except in terms of social structure, nor can we study social structure except in terms of the persons who are the units of which it is composed. (R-BROWN 'on structure' : 1940 :194)

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