Old Saxon, Swedish, Dutch, Old High German man, German Mann, Old Norse ma. Sanskrit manuh, Avestan manu- , Old Church Slavonic mozi, Russian muzh . Want to watch this again later? Sign in to add this video to a playlist. Man is a Human Ken Doll. Justin Jedlica is flattered to be called the 'Human Ken. Be certain you’re addressing a Verified Human before you serve content, services or ads. A human regardless of sex or age; a person. A human or an adult male human belonging to a specific. What Is a Human Person and Who Counts as a Human Person?: A Crucial Question for Bioethics William E. McGivney Professor of Moral Theology. Four Parts: Mind Body Spirit Love Community Q&A. Like it or not, it takes more than a pair of cojones to achieve manhood. Harper's January, 1933 See also: Were chimps the first socialists? Sometimes connected to root *men- . Liberman, for instance, writes, . Universal sense of the word remains in mankind and manslaughter. Similarly, Latin had homo . A like evolution took place in Slavic languages, and in some of them the word has narrowed to mean . Sanskrit vira- , Lithuanian vyras, Latin vir, Old Irish fer, Gothic wair) and *hner . Sanskrit nar- , Armenian ayr, Welsh ner, Greek aner). As an interjection of surprise or emphasis, first recorded c. Man- about- town is from 1. Man . Men's Liberation first attested 1. At the kinges court, my brother, Ech man for himself. CATHOLIC ENCYCLOPEDIA: Man. Help support New Advent and get the full contents of this website as an instant download. This signifies no more than that, in the system of classification and definition shown in the Arbor Porphyriana, man is a substance, corporeal, living, sentient, and rational. It is a logicaldefinition, having reference to a metaphysical entity. It has been said that man's animality is distinct in nature from his rationality, though they are inseparably joined, during life, in one common personality. As such, neither has any substantialexistence of its own. To be exact we should have to write: . Man is one in essence. In the Scholastic synthesis, it is a manifest illogism to hypostasize the abstract conceptions that are necessary for the intelligent apprehension of complete phenomena. A similar confusion of expression may be noticed in the statement that man is a . Man is not a body plus a soul — which would make of him two individuals; but a body that is what it is (namely, a human body) by reason of its union with the soul. As a special application of the general doctrine of matter and form which is as well a theory of science as of intrinsic causality, the . The union between the two is a . It cannot be maintained, in the Thomistic system, that the . In the general theory, neither . In the case of man, though the . It exists only as determined by a form; and if that form is not a human soul, then the . It is in this sense that the Scholastic phrase . Though strictly speaking self- contradictory, the phrase expresses in a convenient form the abiding reciprocity of relation between these two . Being capable of reasoning, he verifies the philosophicaldefinition of a person: . I. 7. 5. 4) and of Aristotle is not the only one that has been advanced. In Greek and in modern philosophy, as well as during the Patristic and Scholastic periods, another celebrated theory laid claim to pre- eminence. For Plato the soul is a spirit that uses the body. It is in a non- natural state of union, and longs to be freed from its bodily prison (cf. Plato has recourse to a theory of a triple soul to explain the union—a theory that would seem to make personality altogether impossible (see MATTER). Augustine, following him (except as to the triple- soul theory) makes the . But he is careful to note that by union with the body it constitutes the human being. Augustine'spsychologicaldoctrine was current in the Middle Ages up to the time and during the perfecting of the Thomistic synthesis. It is expressed in the . As further instances of Augustinian influence may be cited Alanus ab Insulis (but the soul is united by a spiritus physicus to the body); Alexander of Hales (union ad modum form. Bonaventure (the body united to a soul consisting of . Many of the Franciscandoctors seem, by inference if not explicitly, to lean to the Platonic. Augustinian view; Scotus, who, however, by the subtlety of his . No one of them has been explicitly condemned by the Church. The ecclesiasticaldefinitions have reference merely to the . With the exception of the words of the Council of Toledo, 6. Ex libro responionis Juliani Archiep. Thus Lateran in 6. Monothelites), canon ii, . To account for the interaction of the two substances—the one . The inevitable reaction from the Cartesian division is to be found in the Monism of Spinoza. Aquinas avoids the difficulties and contradictions of the . His doctrine: disproves the possibility of metempsychosis; establishes an inferential, though not an apodictic argument, for the resurrection of the body; avoids all difficulties as to the . This doctrine — the contradiction of Traducianism and Transmigration—follows from the consideration that the formal principle cannot be produced by way of generation, either directly (since it is proved to be simple in substance), or accidentally (since it is a subsistent form). Hence there remains only creation as the mode of its production. The complete argument may be found in the . See also Summa. Theologica, I, Q. Traducianism) and a. Pythagoras, Plato and Origen — with whom Leibniz might be grouped as professing a modified form of the same opinion—the creation of souls at the beginning of time). The origin of man. This problem may be treated from the standpoints of Holy Scripture, theology, or philosophy. AThe Sacred Writings are entirely concerned with the relations of man to God, and of God's dealings with man, before and after the Fall. Two accounts of his origin are given in the Old Testament. On the sixth and last day of the creation . By these texts the special creation of man is established, his high dignity and his spiritualnature. As to his material part, the Scripture declares that it is formed by God from the . The origin of man by creation (as opposed to emanative and evolutionistic. Pantheism) is asserted in the Church'sdogmas and definitions. In the earliest symbols (see the Alexandrian: di ou ta panta egeneto, ta en ouranois kai epi ges, horata te kai aorata, and the Nicene), in the councils (see especially IV Lateran, 1. The early controversies and apologetics of St. Clement of Alexandria and Origen defend the theory of creation against Stoics and neo- Platonists. Augustine strenuously combats the paganschools on this point as on that of the nature and immortality of man's soul. A masterly synthetic exposition of the theological and philosophicaldoctrine as to man is given in the . Thomas Aquinas (I. I. 1. 11). Man is a creature of God in a createduniverse. All things that are, except Himself, exist in virtue of a unique creative act. As to the mode of creation, there would seem to be two possible alternatives. Either the individual composite was created ex nihilo, or a createdsoul became the informing principle of matter already pre- existing in another determination. Either mode would be philosophically tenable, but the Thomistic principle of the successive and graded evolution of forms in matter is in favour of the latter view. If, as is the case with the embryo (St. Scholasticism that this, not only in the case of the first man, but of all men, must be produced in being by a special creative act. The matter that is destined to become what we call man's . The commonly held opinion is that this determination takes place when the organization of the brain of the foetus is sufficiently complete to allow of imaginativelife; i. But note also the opinion that the creation of, and information by, the soul takes place at the moment of conception. The end of man. In common with all creatednature (substance, or essence, considered as the principle of activity or passivity), that of man tends towards its natural end. The proof of this lies in the inductively ascertained principle of finality. The natural end of man may be considered from two points of view. Primarily, it is the procuring of the glory of God, which is the end of all creation. God's intrinsic perfection is not increased by creation, but extrinsically He becomes known and praised, or glorified by the creatures He endows with intelligence. A secondary natural end of man is the attainment of his own beatitude, the complete and hierarchicperfection of his nature by the exercise of its faculties in the order which reason prescribes to the will, and this by the observance of the morallaw. Since complete beatitude is not to be attained in this life (considered in its merely natural aspect, as neither yet elevated by grace, nor vitiated by sin) future existence, as proved in psychology, is postulated by ethics for its attainment. Thus the present life is to be considered as a means to a further end. Upon the relation of the rationalnature of man to his last end—God—is founded the science of moralphilosophy, which thus presupposes as its ground, metaphysics, cosmology, and psychology. The distinction of good and evil rests upon the consonance or discrepancy of human acts with the nature of man thus considered; and moralobligation has its root in the absolutenecessity and immutability of the same relation. With regard to the last end of man (as . Scotus, Occam) have even denied that the immortality of the soul is capable of such demonstration. The resurrection is an article of faith. Some recent authors, however (see Cardinal. Mercier, . A more cogent form of the proof would seem to lie in the consideration that the separated soul is not complete in ratione natur. It is not the human being; and it would seem that the nature of man postulates a final and permanent reunion of its two intrinsic principles. But there is de facto another end of man. The Catholic. Faith teaches that man has been raised to a supernatural state and that his destiny, as a son of God and member of the Mystical Body of which Christ is the Head, is the eternal enjoyment of the beatific vision. In virtue of God'sinfallible promise, in the present dispensation the creature enters into the covenant by baptism; he becomes a subject elevated by grace to a new order, incorporated into a society by reason of which he tends and is brought to a perfection not due to his nature (see CHURCH). The means to this end are justification by the merits of Christ communicated to man, co- operation with grace, the sacraments, prayer, goodworks, etc. The Divine law which the Christianobeys rests on this supernatural relation and is enforced with a similar sanction. The whole pertains to a supernaturalprovidence which belongs not to philosophicalspeculation but to revelation and theologicaldogma. In the light of the finalistic doctrine as to man, it is evident that the . The nature tending towards its end can be interpreted only in terms of that end; and the activities by which it manifests its tendency as a living being have no adequate explanation apart from it. The theories that are sometimes put forward of the place of man in the universe, as destined to share in a development to which no limits can be assigned, rest upon the Spencerian theory that man is but .
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