P a g e | 1 Philosophy of the Human Person by Arjan Jo Velez Uy

COMMENTARIES ON WHAT MAKES MAN TRULY

HUMAN OF MICHAEL D. MOGA
Link to original article: http://adduphilo104.blogspot.com/2008/02/what-makes-man-
truly-human.html

Introduction
MAN IS AN ORGANISM
First of all, it takes much time and effort for a human being to grow to the point
where his own nature has reached full realization. When born he acts like a little
animal, not yet being fully human.
The first paragraph sets the tone to our discussion. When we use the term human,
we are know from our basic knowledge in Biology that a human being is a biological
creature or an organism. An organism is defined as a complex structure of
interdependent and subordinate elements whose relations and properties are
largely determined by their function in the whole. The human being is composed of
different bodily systems that have their own specific functions and yet all work
together to form one coherent whole which is the human creature. It is a truism that
man is an organism. The author says that when man is born he acts like a little
animal. In order for it to function, the organism has needs. Based on this discussion
at this point, the human being is no different from bacterium, protist, fungus, plant,
or an animal, all of which are organisms.

MAN IS NOT MERELY AN ORGANISM

Every acacia tree is necessarily an acacia tree and every dog is necessarily a dog.
Every tree grows to full size in a few years and is completely a tree, taking
nourishment from the soil and the air, developing new branches and leaves,
producing seeds. Most dogs grow to full size and maturity within a year. From the
very beginning ever dog is clearly a dog, breathing, barking and smelling like a
dog.
How strange it is that human life is so different from the lives of trees and dogs!
But a basic intuition we have as a person is that we are not like the mentioned
organisms. We are not equated to plants and animals. To say that a person is an
organism is one thing but to say that man is merely an organism is quite another.

HUMANNESS CANNOT BE DEFINED

This question is not a new one. In a hidden, implicit way it has confronted every
human being that has ever existed in the history of man. In the course of human
history philosophers have given many different answers to this question, many
different ideals of being human. We call such ideals humanisms. As we study the
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history of human cultures we discover many different humanisms which have

inspired and guided those cultures. It is worthwhile to reflect on these various ideals
since they open up to us many rich possibilities of human life.
There is a quality in the human person that distinguishes us from other creatures.
This is what the author calls humanness, although there is no precise definition of
what constitutes this so called humanness. In fact, the question makes man truly
human is not really answered by the end on this Article nor has it been answered
since the beginning of human history. What makes man truly human escapes a
definite answer, but certain cultures and philosophers have offered their own take
on the question and this is what is primarily discussed in this article: the several
kinds of humanisms.

ACHIEVING HUMANNESS IS A PROCESS

It will take many years of training and education by his family and society, many
years of effort and struggle on his own part before the fullness of humanity can be
achieved. Until that state of full humanness is attained we cannot say that he is
fully human.
The question what makes man truly human cannot be answered but at the same
time the author submits that the human person attempts to achieve it by virtue of
self-realization. But it poses a question, how can one pursue something that he
cannot define? What is the point of achieving this so called state of humanness
when in fact it cannot be achieved? More succinctly said, what is the point? We will
not deal with this question for the purposes of not veering to far from the topic and
for the moment we have to take it as that. There is value in the pursuit itself rather
than the goal. The human being achieves fulfillment and fullness of life in
undergoing the process of self-realization. Whether you agree with what the author
seems to imply that is up to you.
Because the goal is unclear, it also means that the process continues throughout
the persons life. It does not stop until the point of his death. It seems that every
person, regardless of his accomplishment and achievements, always has a room for
growth. (Figure 1.1)
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Figure 1.1 Figure 1.2

Achieving humanness is a process and this is The concept of a zombie apocalypse has gained notoriety
connected with the concept that man is an organism. through television series such as The Walking Dead and
Self-actualization cannot be achieved by just anyone. video games such as The Last of Us. It refers to the
As Abraham Maslow pointed out, if certain needs are breakdown of society as a result of an initial zombie
not previously met, self- actualization is not possible. outbreak that spreads.
POINT OF REFLECTION: How is surviving different from
living? Can a life rich in meaning be lived in such situation?

THERE ARE INSTANCES WHEN A PERSON APPARENTLY DOES NOT ACHIEVE

HUMANNESS
Secondly, it is very possible that an individual human being will not reach full
development at all. Sometimes we use the word inhuman to describe such
persons.
We judge such inhuman people, such animals, to be less than fully human.
Because of the ambiguity of the term humanness and because of the ever
continuing process, we cannot say that there is a person who has achieved all goals
of the different humanisms at all levels. While there are exemplary people, people
we look up to, there is no person that would pass all the standards of the different
humanisms. In contrast, however, the author seems to point out that there are
instances it is apparent for us that they fail or have failed to develop at the stage
of the process we expect them to be. We sometimes label these people as
inhuman, robot, animals, immature and failures.
Note that for every time we make a judgment to a person that is actually reflective
of our own version of humanism. What we say about others is reflective of our take
on the question what makes man truly human. Every judgment we make is
reflective of our standards as a person. Judgment reflects what is important to us. If
we say, for example, that this particular politician should not be voted for because
he is like a robot who shows no sympathy for typhoon victims, it means that as a
person you value being sympathetic. If you say that your friend is immature for
being angry if he or she does not get what he or she wants, then you are a person
who values self-control and respect for the decisions of others.
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ACHIEVING HUMANNESS IS A CHALLENGE

Such a truth challenges each one of us. Am I as an individual going to realize the
full humanness that is possible for me? Will I play a role in helping other human
beings to grow into the humanness that they are capable of? For the task that
confronts me in my life is not only one of coping with the problems of survival but
also one of achieving a level of life that is truly human. I am challenged in life not
only to survive and to be prosperous but also to be human.
Take note of the last sentence. It says you are challenged not only to survive but
you are actually challenge to be human. Surviving this life is different from really
living your life. Surviving means meeting our daily biological needs. Living is going
through life rich and prosperous in meaning.
The implication of the idea that achieving humanness is challenge is that this
challenge can be ignored or this challenge can be accepted. This challenge also
manifest itself in several ways. First, the person is challenged to achieve humanness
within himself. The meaning and manifestation of human growth is determined by
the different types of humanisms. Second, the person is challenged to inspire his
fellow man to achieve humanness within themselves. (Figure 1.2)

WHAT ARE HUMANISMS

But a question arises. What is this fullness of human life which we human beings
can attain? What are those characteristics that we should strive to develop? What
makes man truly human?
This question is not a new one. In a hidden, implicit way it has confronted every
human being that has ever existed in the history of man. In the course of human
history philosophers have given many different answers to this question, many
different ideals of being human. We call such ideals humanisms.
Given that achieving humanness is a process and a challenge at the same time, the
question remains What Makes Man Truly Human? This article does not aim to
answer the question but provide a quick overview of how several cultures have tried
to answer the question. Since there is no definite answer to the question, keep in
mind that the following humanisms have their positive and negative aspects,
meaning while adhering to a particular humanism would lead a person to grow
exponentially in a certain aspect, it might leave his growth stuttered as to other
aspects of his life.
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Greek Ideal of Full Development

One very distinctive humanism that arose in the past was that of the ancient
Greeks. The Greeks understood man as a being composed of many natural
potentialities, many possibilities for growth. They sensed that nature actively
guided man to develop those potentialities, a development that was meant to reach
a state of fullness or excellence.

Figure 1.3 Figure 1.4

This illustration succinctly shows the Greek
ideal of full development. The author chose to
focus on four aspects important to Greeks as
seen above.
When we think of Greek culture, we think Greek
mythology. The gods and goddesses of Greek
mythology each have their own personality,
powers and skills. Each god is reflective of the
human aspects important to Greek culture.

First of all, human beings have physical potentialities and it is possible for them to
develop their bodies and their bodily skills. Some of these skills are connected with
sports and leisure as they learn to run, to swim and to dance.
The first aspect of the person discussed is mans physical potentialities. In order to
become fully human, you must be able to develop your body. We exercise, we
engage in sports and we watch what we eat. We take precautions to preserve the
integrity of our body through vitamins and medicine. We also push the limits of
what we can do with our bodies.
One of the most identifiable sporting event in the world is the Olympics. It is a set of
athletic competitions based on the ancient concept of the Olympics. There are
many accounts on how the Olympics started, as the Greeks had already
incorporated a mythological origin in retelling events. Athletic games also were an
important part of many religious festivals from early on in ancient Greek culture. In
the Iliad, the famous warrior Achilles holds games as part of the funeral services for
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his best friend Patroclus. The events in them include a chariot race, a footrace, a
discus match, boxing and wrestling1. Regardless of its origin, it is apparent that the
ancient Greeks value the physical aspect of the human person.
As depicted in contemporary films, the Spartans are shown to be adept in the art of
warfare and strategy, compared to their Athenian counterparts. After being
conquered by the Dorians, The Spartans became the ruthless aggressors of fame,
adopting many new habits and traditions. For example, The Spartans considered
any form of combat other than close-quarters infantry cowardly, not to mention
expensive. It is for this very reason, expense, that horsemen were not very common
on the battlefield. The Spartans worshipped the god Ares, because of the Spartans'
war-like demeanor. Ares, was, of course, the God of War. Other gods, such as Hera,
Apollo, or Artemis didn't have much hold in Sparta, because they weren't
immediately associated with the sort of power and violence the Spartans
encouraged. When a Spartan child was born, it was taken to the eldest Spartans for
a fitness examination. If it cried too much, it was too whiny for later in life and
would complain. If it looked too sickly, it wouldn't prove useful in the military. So,
they were often left in a Pithos or a pot at the top of a hill and left for dead. Only the
strongest children were allowed to live 2. Among the different cultures in Greece, it
was Sparta that gave the most importance to the physical strength of a person.
Other skills are practical: the ability to type, the ability to drive a car or to fly a
plane, the ability to master crafts such as carpentry or masonry.
The second aspect discussed is mans practical abilities. When we say practical,
from the word itself, it can be practiced and it is developed through practice. It
relates to something more concrete rather than abstract. We may also relate it to
something that is useful. The current capitalist society places emphasis on the
practical. Products are sought after for their practicality. New gadgets which offer
heightened usefulness constantly replace obsolete ones. The university setting also
places an importance on the individual learning some practical skill. Whether its
accounting, psychology, culinary arts or the study of law, each course is supposed
to prepare you for the actual practice of you profession. The person is valuable if he
has much to contribute in the work place in terms of his output. (Figure 1.5)

1 http://www.perseus.tufts.edu/Olympics/faq1.html

2 https://prezi.com/vdep96yunzy3/the-spartans-them-their-traditions-and-why-they-
were-so-epic/
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Figure 1.5 Figure 1.6

Each Greek god and goddess of their mythology
are depicted to be masters of some specific skill.
In the story of Arachne, Arachne earned the
wrath of Athena by being a better weaver than
the latter. Arachne was turned into a spider.
Each ancient Greek profession had a specific skill
set to offer. These professions range from
production such as fishermen to entertainment
such as actors. Blacksmiths, for example, used
bronze, and later iron ore, to create swords,
plows, axes, and other tools. After heating the
metal, they used hammers to shape it into a
weapon or a tool.

Secondly, human beings have many mental abilities that can be developed. They
can expand their capacities to imagine and to dream of new possibilities. They can
develop their human sensitivity, becoming more aware of themselves, of other
people and of nature. They can learn to think more logically and to bring rationality
more completely into their lives. They can become expert in one of the many
human sciences.
The author seems to divide the aspect of intelligence into four: First is mental
creativity. Part of being human is imagination and finding new possibilities to things.
Second is human sensitivity. Part of being human is being perceptive about the
things and people that surround us. Third is logic. This refers to arriving with
conclusions through the exercise of reason. Fourth is scientific intelligence. In
contrast with practical aspect of the human being, a person must also have a good
grasp on theory.
It is likely that the seed idea for a subject devoted solely to the study of
reasoning occurred to Aristotle while he was studying philosophy at Platos
Academy. In order to see why the study of philosophy might inspire the birth
of logical theory, let us take a brief look at the discipline the Greeks named
philosophy (from the Greek words philo for love and sophia for wisdom,
literally, the love of wisdom).
At the dawn of the 6th century B.C., ancient people everywhere made sense
of the world on the basis of customary myths (stories passed down orally
from generation to generation) and by obediently believing what priestly and
political authorities told them to believe. Beginning with Thales of Miletus (c.
625- 546 B.C), a group of individuals in ancient Greece began questioning the
customary myths and the traditional explanations of the universe. In written
works and in discussions recorded in the historical record, these individuals
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pioneered a radically new way to make sense of the world. Named

philosophers by the Greeks, Thales and his associates were the first
persons in history to do all three of the following:
They rejected the explanations of the world contained in the traditional myths
and the claims of religious and political authorities, on the grounds that there
was no good reason to believe that unbacked myths and unquestioned claims
of authorities are true, that is, in correspondence with reality.
In place of mythical stories and authoritative pronouncements, they sought
explanations based on unaided reasoning and on observations that could in
principle be made by anyone.
They put their theories and the supporting evidence for their theories into
written form and passed this around for critical comments, reasoned
discussion, and intellectual debate. Philosophical theories were to be
proposed, criticized, defended, revised, and / or rejected on the basis of
reasoning and observable evidence, without reference to unbacked myth and
authorities whose statements could not be questioned.
In short, the first philosophers sought rational explanations of the world and
of things within the worldaccounts justified on the basis of evidence and
reasoning alone. The birth of the philosophical tradition, in ancient Greece
during the 6th century B.C., was one of the first intellectual revolutions in
world history.

Fourthly, human beings can develop their social skills in many different ways. They
can become loyal friends, good mothers and fathers, active members of society.
They can become generals in armies, religious leaders, effective leaders of political
communities. As individuals learn to play their roles in society and make significant
contributions to society, they fulfill some of their social potentialities.
Although these examples give us an understanding of human fulfillment in terms
of an individual human being, this Greek ideal was also meant to be realized on a
social level. A human community can achieve full development. This fullness of
social development would include many elements such as peace, economic
prosperity, the rule of law, active community interaction as well as the full
development of education and the arts.
Thus, from the Greeks we have a clear ideal for human life, the development of all
human potentialities to the level of excellence. It is a humanism which has inspired
and guided many peoples over the ages.
Children of citizens attended schools where the curriculum covered reading,
writing, and mathematics. After these basics were mastered, studies turned
to literature (for example, Homer), poetry, and music (especially the lyre).
Athletics was also an essential element in a young persons education. At
Sparta, boys as young as seven were grouped together under the
stewardship of an older youth to be toughened up with hard physical training.
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In Athens, young adult citizens (aged 18-20) had to perform civil and military
service and their education continued with lessons in politics, rhetoric, and
culture. Girls too were educated in a similar manner to boys but with a
greater emphasis on dancing, gymnastics, and musical accomplishment
which could be shown off in musical competitions and at religious festivals
and ceremonies. The ultimate goal of a girls education was to prepare her for
her role in rearing a family.

CHIELSEA MAE L.CRUZ: I want to be a professional dancer at the same time a

business woman and a lawyer. I imagine myself living in between the limelight of
the entertainment industry and the business industry. I picture myself being able to
achieve the things that I want when I become the person I want to be. I want to be
the said person because I want to showcase my talent to people but not only that, I
also want to be known for my intelligence and how I can be serious to the things
that I do. Dancing is what I love and crunching members and being a lawyer is also
what I want.
EDCEL GAMONDO: I want to be me. Theres nothing more fulfilling than to be me.
Im a writer and aspiring novelist. Someday Im going to make people laugh and cry
through writing. Im also into combat sports and I wish to get my black belt
someday. I was a stage actor, a composer, a poet, a reade rand a pretty boring ex-
boyfriend. Thats me. All of that is me. Someday, I hope I can make all those facets
of my life meet because I know it will be the best day of my life.
Im not self-obsessed, but it would be nice to be very good in so many things. I
might not be able to do all these but I will try. If theres an endpoint in my life
someday, I dont want to be regretful in my last hour.

Oriental Ideal of Full Development

Hinduism conceives the greater reality to be divine and calls it Brahman or Atman.
This divine Brahman is the only thing which is truly real and everything else is only
real to the extent that it is part of Brahman. Brahman is like a great sea and all the
other beings in the world are just drops of water in that sea. Such drops do not have
their own distinct individual existence but exist as drops of water in a great sea;
they are elements of something greater.
He draws meaning from Brahman and seeks to lose himself in it.
First is "atman" - loosely translated, this means "soul" or "individual soul."
Atman refers to the essence of each individual living thing - its soul or
primary living energy. Each living thing - people, animals, plants - have an
atman that forms each thing's eternal essence. The atman is not the body;
the body is not eternal. The body houses the atman until the body dies.
Atman is immortal and eternal.
Brahman is "world soul" or "cosmic soul." It is the eternal essence of the
universe and the ultimate divine reality. It is the life source of all that has
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been, is and will be throughout the entire cosmos. It is not an individual being
- it is more like the primal ground or reality of all being and existence.
So, the phrase "atman is Brahman" is saying, quite simply, that the individual
soul is the world soul.
In other words, each individual soul - say, yours or mine - comes from and is
made of the same reality as the world soul. There is no distinction between
us, on the one hand, and the ultimate divine reality, on the other 3.
This is an amazing concept!
It basically means that in our deepest selves, we are divine. All living things
are divine in their deepest selves. Now, that divine self may be hidden or
covered over by hatred, envy, fear or other negative things. But, it is there
nonetheless and it is our "true" and "eternal" selves.
NAMASTE
Maybe you've heard people say hello, goodbye or greet people with the word
"namaste" accompanied by clasped hands and a bow. What this greeting
means is something like "the divine in me honors the divine in you." This
statement makes sense because of the belief that "atman is Brahman" - all
living things are ultimately divine.
NON-VIOLENCE
This concept is at the heart of much of the non-violent tradition in Hinduism,
and is has spread throughout the world into other systems of thought.
For example, Dr. Martin Luther King, Jr. studied the teachings of Gandhi, the
famous Hindu leader, and learned this concept of atman is Brahman. Dr. King
incorporated it into his own Christian theology and used it as a central idea in
his theory of non-violent, passive resistance in the American civil rights
movement.
Civil rights demonstrators were not to strike back at those who made fun of
them or harassed them for their stand for equal rights under the law. Why?
Because even the worst racists - even the members of the Ku Klux Klan -
have an atman, and that atman is Brahman. Therefore, they are divine in
their deepest selves and that must be respected despite the hatred they
express4.
KARMA
Karma (Sanskrit: ; IPA: [krm] ( listen); Pali: kamma) means action, work
or deed;[1] it also refers to the spiritual principle of cause and effect where
intent and actions of an individual (cause) influence the future of that

3 http://www.world-religions-professor.com/atman-brahman.html

4 http://www.world-religions-professor.com/atman-brahman.html
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individual (effect).[2] Good intent and good deed contribute to good karma
and future happiness, while bad intent and bad deed contribute to bad karma
and future suffering5.
In a similar way the Chinese tradition of Confucianism understands the life of man in terms of
something greater. In this case the greater reality is human society. What is really important in
human life is society as it is concretized in family and friendship and the state. Mans major
concern should be to act in such a way that these social units are preserved in a traditional and
correct form.

In this philosophy of Confucianism the individual human being is understood precisely as a part
of family, friendship or state. The purpose of his life is found in his fulfilling of his assigned role
in these various social units. From family and state he has certain clear obligations which he
must endeavor to fulfill. He lives wisely and his life is truly human to the extent that he fulfills
these obligations, and his family and state prosper.
CHINESE CULTURE
In China, the individual was subservient to the family. In this society, however, it
rings true that the male of the family is the most important, and the sooner a male
came in the birth order, the more power and responsibility they held. The Chinese
practiced the concept of ancestor worship, further emphasizing the idea of a family
or clan being more important than an individual.
During much of the Zhou dynasty, the political organization of China closely
resembled a feudal system, with the King of the royal house of Zhou at the head of
the social structure and hundreds of princes under him, each of them ruling a state.
The land of these states was also divided into different fiefs, each of them controlled
by a feudal lord who reported to a prince. Under the feudal lords were the common
people who were not part of the aristocracy. This structure was secured by family
relations linking all the different rulers with the royal house of Zhou. If family
relationships did not exist, they were arranged by marriage. Ultimately, the local
lords were expected to accept the authority of the king as the head of a large
family6.
ANALECTS OF CONFUCIUS
The Master said: A young man should serve his parents at home and be respectful
to elders outside his home. He should be earnest and truthful, loving all, but
become intimate with his innate good-heartedness. After doing this, if he has
energy to spare, he can study literature and the arts. 7

6 http://www.ancient.eu/Chinese_Philosophy/

7 http://www.acmuller.net/con-dao/analects.html
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he Master said: When your father is alive, observe his will. When your father is
dead observe his former actions. If, for three years you do not change from the
ways of your father, you can be called a real son 8.
FILIAL PIETY
Filial definition: of, relating to, or befitting a son or daughter:
Piety definition: reverence for God or devout fulfillment of religious obligations:
In more general terms, filial piety means to be good to one's parents; to take care of
one's parents; to engage in good conduct not just towards parents but also outside
the home so as to bring a good name to one's parents and ancestors; to perform
the duties of one's job well so as to obtain the material means to support parents as
well as carry out sacrifices to the ancestors; not be rebellious; show love, respect
and support; display courtesy; ensure male heirs, uphold fraternity among brothers;
wisely advise one's parents, including dissuading them from moral unrighteousness;
display sorrow for their sickness and death; and carry out sacrifices after their
death9.

A third prominent tradition in oriental thought is that of Taoism, a way of thinking that arose in
ancient China. In this tradition the emphasis is on Tao, a mysterious, all-encompassing reality. Tao is
the source of everything. It is an ultimate power that actively guides everything that exists in the
heavens, in the earth and in human life. Tao is thus a way that directs all of these various levels of
nature.

8 http://www.acmuller.net/con-dao/analects.html

9 https://en.wikipedia.org/wiki/Filial_piety