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Pang, Hiu Kei Evelyn. "THE UNSEEN MASTERPIECES OF OUR INSTINCTS: EXPLORING THE PHYSICAL AND PSYCHOLOGICAL ADVANCEMENTS ONE'S INSTINCT OF SELF-PRESERVATION HAS BROUGHT UPON SOCIETY." INTERNATIONAL EDUCATION AND RESEARCH JOURNAL - IERJ 10, no. 11 (2024): 142–46. https://doi.org/10.5281/zenodo.15608551.
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This paper explores the profound role of the self-preservation instinct in shaping human progress across physical, psychological, and societal dimensions. Drawing on historical and contemporary examples, the study highlights how this primal instinct has driven collective interdependence, the development of advanced medical technologies, and the evolution of societal norms and laws. It examines instances of cooperation, such as group hunting in prehistoric times, alongside modern achievements like targeted cancer therapies and the reform of legal systems in response to injustices. By analyzing the interplay between the instinct for survival and human ingenuity, this paper emphasizes the interconnectedness of biology, culture, and innovation. Additionally, it addresses counterarguments and limitations, such as the complexity of defining instincts and the external factors influencing human behavior. This research encourages deeper exploration into the subconscious processes governing instincts and their far-reaching implications for human evolution, societal cohesion, and individual well-being.
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Saleh, Riskawati, and Betty Mauli Rosa Bustam. "ISLAMIC EDUCATION AS A MEANS OF EVELOPING HUMAN NATURE." Ta dib Jurnal Pendidikan Islam 12, no. 1 (2023): 17–24. http://dx.doi.org/10.29313/tjpi.v12i1.10196.
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Fitrah as the initial character or human nature that is carried from the beginning when humans are born, has two sides namely good or bad, in its distribution, thus allowing the emergence of deviations. The aim of this study is to analyze how Islamic education is a means of developing human nature. This research is qualitative and takes the form of library research, which is conducted by tracing various sources of literature or literature in the form of books, as well as indexed publication articles related to Islamic education and human nature. The results of the analysis found that there are several khashiyat, or special features, in human nature as potential given by Allah SWT, including physical needs and gharizah (instincts), which consist of the instinct to continue offspring, the instinct for self-defense, and the instinct for religion. The control process in channeling instincts (nudges) in human nature requires the intervention of Islamic education in its direction so that deviations do not occur and are able to form students into human beings who have Islamic syakhsiyah (personality). Islamic educational institutions that play a role in the process of Islamic education include family, school, and community institutions.
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Садиков, Г. Н., М. Е. Жидко та Ю. И. Гулый. "ИНСТИНКТ БЕЗОПАСНОСТИ – СОЦИАЛЬНАЯ АДАПТАЦИЯ ИНСТИНКТА САМОСОХРАНЕНИЯ". Humanities journal, № 3 (22 грудня 2018): 95–102. http://dx.doi.org/10.32620/gch.2018.3.10.
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The instinct of self-preservation can be considered as the main instinct, it is directly related to other instincts, such as: the maternal instinct, the instinct of hunger, thirst instinct, instinct of power, sexual instinct, and all of these instincts are responsible for the preserving life and its continuation. Nowadays, in the conditions of scientific and technological progress, man has developed the habitat and is going to develop a new habitat – technosphere, one feature of which is the progressive increase in the amount of dangers, such as: technological, social and political, biomedical, ecological, etc.; thus, in these changed circumstances the instinct of self-preservation can be described as the instinct for safety. The protective mechanisms generated by scientific and technological progress against the danger have not formed for a human in the process of evolution. An example is penetrating radiation, the consequences that may be the cause of death or a significant deterioration in human health. The consequences of penetrating radiation are well acknowledged, since no senses perceiving it and the perceived danger launches the instinct of self-preservation. The foundation of this launch is an instinctive fear for life and health. In the conditions of scientific progress growth rates and the amount of dangers generated by the progress, the instinct for safety is necessary as synonymous with the instinct of self-preservation. The justification of it can be the fact, that it’s not possible to stop the development of scientific progress, it will keep providing regular danger, because it’s unreal for the modern society to keep away from the benefits of civilization.At present, the security has become a constantly increasing social significance. The confirmation of the significance is the initiation of the mandatory subject «Safety of vital activity» at schools and universities. The subject «Safety of vital activity» for the universities is particularly important, since an alumnus of university becomes entitled to hold senior posts and responsibility for security of the managed enterprise and the team of employees. The chief has a moral, administrative responsibility and even criminal liability in the event of employee injury.Human instincts, in contrast to animal instincts, in which they are realized in full and unchanged form recorded in the genome, are controlled by it and subject to its conscious activity, formed in the process of its socialization. On this basis, individual authors replace the instinct of self-preservation in man with the concept of homeostatic regulation, also formed in the process of evolution. Homeostasis and homeostatic regulation in terms of its functional content is the instinct of the constancy of the internal environment of the organism, as well as all the instincts formed in the process of evolution. An illustrative example in the resolution of these contradictions is the description of the behavior of people in the wreck of such ships as the Titanic and Lusitania. The chances of survival were about 30%; on both ships there were not enough lifeboats. The difference was in the sinking speed. The speed of the sinking of ships affected the behavior of people: on board the rapidly sinking «Lusitania», everyone was for himself, so the most viable had more chances to escape. It should be noted that in both cases there was a pronounced stress. Slow sinking «Titanic» allowed people to follow the accepted social norms – to save in the first place children and women. At the same time, everyone realized that he was doing this to the detriment of himself, that is, ignored his own instinct of self-preservation. This analysis illustrates, that it takes time, there should be a certain place, favorable conditions and the personality in demonstration of the instinct of self-preservation by human, but it does not mean that the instinct is absent at the genome.
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Zhukov, Vyacheslav N. "S. Freud. Aggression: between Eros and Thanatos." Gosudarstvo i pravo, no. 11 (2021): 37. http://dx.doi.org/10.31857/s102694520017510-2.
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The article deals with the concept of aggression S. Freud. Aggression is shown as a biological phenomenon interacting with culture. According to Freud, biological phenomena (including human life) are permeated by two aspirations: the instinct of life and the instinct of death. The purpose of life is death, and life itself is a special case of inanimate matter. Aggression is a manifestation of the death instinct. Since the culture designed to restrain individual and mass aggression is itself permeated with both instincts (Eros and Thanatos), the outcome of the struggle between them is unknown.
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Rahayu, Titin Puji, Moh Atikurrahman, and Jauharotin Alfin. "Eksistensi Kematian sebagai Akhir: Thanatos dan Eros dalam Ziarah Karya Iwan Simatupang (Perspektif Psikoanalisis Freudian)." MIMESIS 5, no. 1 (2024): 1–12. http://dx.doi.org/10.12928/mms.v5i1.7799.
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This article explores personality dynamics in Indonesian literature by taking the theme of death in the novel Ziarah by Iwan Simatupang (1969). The concept of 'Thanatos and Eros' from Freudian psychoanalytic research is understood as the relationship between instincts in human behavior, which are described as conflicting settings, namely the death instinct and the life instinct. This research uses a qualitative description method and a content analysis method in the form of presenting data in the form of words and sentences taken from the novel Ziarah by Iwan Simatupang (1969) on the aspects of Thanatos (death instinct), eros (life instinct) and anxitas (anxiety). The research techniques used are literature review, note-taking, and data processing techniques. Thus, research into personality dynamics in the novel Ziarah by Iwan Simatupang obtained six data on Thanatos (death instinct), five data on eros (life instinct), and one data on anxitas (anxiety). Thanatos (death instinct) data emphasizes the death instinct in the form of aggression and suicidal actions in the Painter character, the Young and Old Operative character, and the Mayor character. The eros data (life instinct) emphasizes the sexual instinct in the painter's characters and the non-sexual instinct (lamentation poetry) in fulfilling physical needs such as feelings of hunger, thirst, work, and others. Anxiety data emphasizes the anxiety of death in the painter's character.
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Fukuda, Shuichi. "AN INSTINCT APPROACH TO DESIGN." Proceedings of the Design Society 3 (June 19, 2023): 545–54. http://dx.doi.org/10.1017/pds.2023.55.
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AbstractThe word “Design” is used in many ways. But most of them consider it from the standpoint of artificial or man-made. In other words, as “Human Intelligence”, But we should remember we are born to “Design”. That is “Instinct”. We are born with instinct to survive. “Instint” is “Natural Intelligence”. “Instinct” plays an important role for making decisions. In decision making, we need to prioritze them. If the first one fails to satisfy our expectation, we take the next one. But our world is increasing complexity and complicatedness, and our bodies and movements are different from person to person. To cope with such increasing diversification, “Instinct” is calling for support. Therefore,Mahalanobis Distance-Pattern (MDP) approach is proposed in this paper as one of the tools to support our “Instinct”. MDP combines ordinal Mahalanobis Distance and pattern which is a non-verbal communication tool.
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Middleton, Warwick. "Book Review: Human Instinct." Australian & New Zealand Journal of Psychiatry 37, no. 6 (2003): 784–85. http://dx.doi.org/10.1080/j.1440-1614.2003.01291.x.
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Fadhilla, Indah, Uliana Hidayatika, Hanna Hanifa Hira, Hanan Farihah, and Ainatun Nabilah. "Ikon, Indeks, dan Simbol pada Cerpen Sesat Pikir Para Binatang Karya Triyanto Triwikromo." REFEREN 1, no. 2 (2022): 137–48. http://dx.doi.org/10.22236/referen.v1i2.10317.
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Abstrak
 Pembahasan dalam penelitian ini adalah mengenai ikon, indeks, dan simbol dalam cerpen “Sesat Pikir Para Binatang” karya Triyanto Triwikromo. Tujuan penelitian ini adalah untuk mengetahui berbagai tanda dalam bentuk ikon, indeks, dan simbol di cerpen “Sesat Pikir Para Binatang” karya Triyanto Triwikromo dan mengungkapkan makna atau amanat yang dapat diambil dari bentuk simbol. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif. Tahapan yang peneliti lakukan adalah proses pengumpulan data, proses analisis data, dan penyajian hasil analisis data. Penelitian ini menemukan bahwa terdapat ikon, indeks, dan simbol dalam cerpen “Sesat Pikir Para Binatang“ karya Triyanto Triwikromo untuk menggambarkan kemiripan antara naluri manusia dan insting binatang seperti kebuasan, kelabilan, dan keangkuhan. Penggambaran kemiripan ini bertujuan untuk mengkritik tingkah laku atau perilaku buruk manusia.
 Kata kunci: Ikon; Indeks; Simbol; Insting binatang; Naluri manusia
 
 Abstract
 The discussion in this study is about icons, indexes, and symbols in the short story "Sesat Pikir Para Binatang" by Triyanto Triwikromo. The purpose of this study was to find out the various signs in the form of icons, indexes, and symbols in the short story "Sesat Pikir Para Binatang" by Triyanto Triwikromo and reveal the meaning or mandate that can be taken from the form of symbols. This study uses a qualitative method with a descriptive approach. The stages that the researchers did were the data collection process, the data analysis process, and the presentation of the data analysis results. This study found that there are icons, indexes, and symbols in the short story "Sesat Pikir Para Binatang" by Triyanto Triwikromo to describe the similarities between human instincts and animal instincts such as savagery, instability, and arrogance. The depiction of this resemblance aims to criticize human behavior or bad behavior.
 Keywords: Icons; Index; Symbol; Animal instinct; Human instinct
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Nguyen, Anh Quoc, and Thi Dinh Phạm. "BASIC FUNCTIONS OF THE STATE." Global Journal of Arts Humanity and Social Sciences 4, no. 2 (2024): 144–49. https://doi.org/10.5281/zenodo.10686295.
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The state is a human product, so the state is a human creation. Since people are products of the state, they have state instincts. Human creativity becomes the instinct of the state. The existence of the state is an instinct, it possesses people without knowing enough, without knowing how to stop, always feeling lacking. The state's human possession in various forms can become wars of invasion and anti-invasion, causing society to divide into the ruling and dominated classes, civil servants, and citizens. But all are human, making the function of protecting human rights, survival, and maintaining the race become the function of protecting the homeland, dominating, and managing. The common management function of states today has become the exclusive policy of promulgating laws and issuing money policies. Money and law are the basic tools of every state. The state's management of citizens, occupations, jobs, and property by law is individual, and distribution by money is universal, making life have a money instinct. Money becomes a strange force, dominating people. People who dominate, coerce, and manage each other become money that dominates, coerces, and manages people. People management became money management, business made service professions appear. When money is an instinct in life, love of money becomes respect for people with money. Money services serve people with money. Money becomes an object of mutual service between people. The service function of money is popularized, the state's management function by law becomes redundant, and the service function of the state is an inevitable trend.
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Hutami, Nestiani. "Death Instinct Manifested through Passive Aggresiveness and Its Social Effects in Melville’s “Bartleby the Scrivener”." NOBEL: Journal of Literature and Language Teaching 8, no. 1 (2017): 1–8. http://dx.doi.org/10.15642/nobel.2017.8.1.1-8.
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Death instinct is a lifeless drive in human mind that certainly can affect behavior. This instinct can be manifested through passive aggresiveness that is not easily noticed but will slowly bring loss to everyone involved. In deeply understanding this matter, this paper attempts to analyze the death instint manifested through passive aggresivenessby depicting a short story entitled “Bartleby the Scrivener.” To do that, this paper will first examine Bartleby’s behaviors that indicate passive aggresiveness. Furthermore, it will explorehow Bartleby’s passive aggresiveness affectspeople around him. The result of this analysis shows that Bartleby’s death instinct which leads him into death is caused by his persistence to have a static life. This form of passive agrresiveness kills his social life and brings anxiety, confusion and anger to people who interact with him.
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Minderop, Albertine, and Syarif Hidayat. "The Conflict Between Life and Death Instinct in The Scarlet Letter by Nathaniel Hawthorne." LITE 18, no. 1 (2022): 63–73. http://dx.doi.org/10.33633/lite.v18i1.6096.
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This study aims to show how Hawthorne uses characterization techniques and figurative languages such as metaphor and simile to describe the mental state of Arthur Dimmesdale and Hester Prynne's characters. This study uses a qualitative method with a psychological approach. The theory used in this research is the theory of life instinct and death instinct by Sigmund Freud. This study analyzes the style of language and characterizations to reveal the characters' mental conditions and inner conflict. The results of this study show that Hawthorne uses characterization techniques and figurative language to tell the conflict between the life and death instinct in Arthur Dimmesdale and Hester Prynne. Arthur Dimmesdale represents human weakness and hypocrisy that results in feelings of regret, inner conflict, and suffering that lead to the instinct of death. At the same time, the character Hester is described as having a strong and patient nature that leads to the instinct of life. This study concludes that Hawthorne uses characterization techniques and figurative language such as metaphor and simile to show the characters, Dimmesdale and Hester. They experience inner conflicts and life and death instincts.
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Gaaku, Godwin Yao, Felix Mawudor Vorvor, and David Ako Odoi. "The Animal in Man ─ An Image Pattern in Frank Norris’ Mcteague." Journal of Language and Literature 23, no. 1 (2023): 167–82. http://dx.doi.org/10.24071/joll.v23i1.5151.
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Every man possesses an animal instinct that lingers beneath the surface, waiting for an appropriate time to manifest. In Frank Norris’ McTeague, some characters degenerate to the level of the animal, displaying brutality and striving like predators for survival. This study sought to investigate the animal metaphor as an image pattern in McTeague. The study used textual analysis as a design to analyse, interpret and evaluate McTeague. The study concluded that Joseph Le Conte’s theory of Evolution and Cesare Lombroso’s theory of criminology influenced the writing of McTeague. Thus, there is extensive use of the animal metaphor as an image pattern through the characters in the novel: McTeague, Trina, Marcus and Zerkow. They are metaphorically hustled up and down the evolutionary ladder between the levels of the animal and the human. Consequently, these characters degenerate to metaphorical animals and constitute an image pattern in the novel. When things are normal, their animal instincts are not only concealed but also tamed and only come out when things become abnormal. The study further established that the animal instinct is there in every human; hence, everyone must be conscious of this animal instinct and learn to control it in times of abnormality. The study recommends that future researchers investigate how this animal instinct can be tamed in man when faced with instinctual forces.
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Temur, Z. Kalanov. "BRAIN Journal - Man versus Computer: Difference of the Essences. The Problem of the Scientific Creation." BRAIN: Broad Research in Artificial Intelligence and Neuroscience 8, no. 2 (2017): 151–78. https://doi.org/10.5281/zenodo.1045075.
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ABSTRACT In this study it is proposed the critical analysis of the creation of Artificial Intelligence (AI) and of Artificial General Intelligence (AGI). The unity of formal logic and rational dialectics is the methodological basis of the analysis. The main results of the analysis are as follows: (1) the model of man represents the unity of the two material aspects: “physiological body” (controllable aspect) and “psychical body” (controlling aspect); (2) the “psychical body” is the subsystem “subconsciousness + consciousness”; (3) in the comprehensive sense of the word, the thinking is an attribute of the complete system “physiological body + psychical body + environment”. (3) in the broad sense of the word, thinking and creativity are an essential feature of the subsystem “subconsciousness + consciousness”; (4) in the narrow (concise) sense of the word, thinking and creativity are the attribute of the instinct of the conservation (preservation, retention, maintenance) of life (i.e., the self-preservation instinct, the survival instinct); the instinct of the conservation of life exists in subconsciousness; (5) the instinct of life conservation is a system of elementary (basic) instincts; thinking is the attribute of the each elementary instinct; (6) the mechanism of thinking and the essence of creation cannot be cognized by men; (7) a computer as a device cannot think and create (in particular, it cannot prove theorems), because a computer does not have the subconsciousness; (8) the modeling of human thinking, Human Intellect, and the creation of AI and AGI are the impossible because the essential properties of the complete system “man + environment” cannot be cognized and modeled; (9) the existence of AI and AGI conflicts with the essence of the thinking; (10) the existence of AI and AGI contradict to formal-logical and rational-dialectical laws.
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Ho, Lai Yun. "Breastfeeding: Preserving a Human Instinct." Annals of the Academy of Medicine, Singapore 41, no. 8 (2012): 323–24. http://dx.doi.org/10.47102/annals-acadmedsg.v41n8p323.
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Asso, Pier Francesco, and Luca Fiorito. "Human Nature and Economic Institutions: Instinct Psychology, Behaviorism, and the Development of American Institutionalism." Journal of the History of Economic Thought 26, no. 4 (2004): 445–77. http://dx.doi.org/10.1080/1042771042000298706.
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Recent articles have explored from different perspectives the psychological foundations of American institutionalism from its beginning to the interwar years (Hodgson 1999; Lewin 1996; Rutherford 2000a, 2000b; Asso and Fiorito 2003). Other authors had previously dwelled upon the same topic in their writings on the originsand development of the social sciences in the United States (Curti 1980; Degler 1991; Ross 1991). All have a common starting point: the emergence during the second half of the nineteenth century of instinct-based theories of human agency. Although various thinkers had already acknowledged the role of impulses and proclivities, it was not until Darwin's introduction of biological explanations into behavioral analysis that instincts entered the rhetoric of the social sciences in a systematic way (Hodgson 1999; Degler 1991). William James, William McDougall, and C. Lloyd Morgan gave instinct theory its greatest refinement, soon stimulating its adoption by those economists who were looking for a viable alternative to hedonism. At the beginning of the century, early institutionalists like Thorstein Veblen, Robert F. Hoxie, Wesley C. Mitchell, and Carleton Parker employed instinct theory in their analysis of economic behavior. Their attention wasdrawn by the multiple layers of interaction between instinctive motivation and intentional economic behavior. Debates on the role of instinctsin economicswere not confined to the different souls of American Institutionalism, and many more “orthodox” figures, like Irving Fisher or Frank Taussig, actively participated.
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Hill, James. "The Role of Instinct in David Hume's Conception of Human Reason." Journal of Scottish Philosophy 18, no. 3 (2020): 273–88. http://dx.doi.org/10.3366/jsp.2020.0277.
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This article investigates the role of instinct in Hume's understanding of human reason. It is shown that while in the Treatise Hume makes the strong reductive assertion that reason is ‘nothing but’ an instinct, in the First Enquiry the corresponding statement has been modified in several ways, rendering the relation between instinct and reason more complex. Most importantly, Hume now explicitly recognises that alongside instinctive experimental reasoning, there is a uniquely human intellectual power of intuitive and demonstrative reason that is not itself an instinct. At first sight it may look as if this intellectual reason, that is capable of grasping ‘relations of ideas’, is not even grounded in instinct but is a thoroughly non-natural element in human nature. On closer analysis, however, it is shown that intellectual reason, in its apprehension of ‘abstract’ and general relations, is dependent on language – the use of ‘terms’ – and that language itself is grounded in instinctive associations of ideas. Thus, Hume's overall view is that even the intellect is an outgrowth of instinct and his conception of human nature is, therefore, shown to be fully naturalistic. Yet this naturalism can still make room for the ‘exceptionalism’ of human mathematical thought, which has no counterpart in the animal kingdom where language is lacking.
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McCarthy, Teri. "Language and Humanity: Is It More Than Mere Instinct?" Baltic Journal of English Language, Literature and Culture 4 (April 25, 2014): 69–80. http://dx.doi.org/10.22364/bjellc.04.2014.06.
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Noam Chomsky and Steven Pinker have brought to the linguistic arena the terms Universal Grammar (UG), Generative Grammar (GG) and Language Instinct. UG/GG are based on the premise that human babies are born with an intact, generalized language instinct – language somehow is already preconfigured in their brains – so that much of the complex structures of human language is encoded in the human genetic inheritance. In this paper I look at the theories of language instinct, UG and GG to determine if these theories have a grounding in empirical science brought about by new technologies and new research. I also ask the question: If we indeed do have a language instinct, should it have an impact on how we view languages and teach them?
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Dewitte, Siegfried. "Money and the autonomy instinct." Behavioral and Brain Sciences 29, no. 2 (2006): 184–85. http://dx.doi.org/10.1017/s0140525x06319048.
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Applying the reciprocity instinct to monetary transactions implies that the reaction to monetary debt and monetary credit are similar. However, evidence suggests an asymmetry. I suggest that the “autonomy instinct” fits better with human behavior towards money. I show that people value autonomy, and I show how money can serve this instinct.
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Marinelli, Lydia, and Andreas Mayer. "The Receding Animal: Theorizing Anxiety and Attachment in Psychoanalysis from Freud to Imre Hermann." Science in Context 29, no. 1 (2016): 55–76. http://dx.doi.org/10.1017/s0269889715000381.
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ArgumentAnimals played an important role in the formation of psychoanalysis as a theoretical and therapeutic enterprise. They are at the core of texts such as Freud's famous case histories of Little Hans, the Rat Man, or the Wolf Man. The infantile anxiety triggered by animals provided the essential link between the psychology of individual neuroses and the ambivalent status of the “totem” animal in so-called primitive societies in Freud's attempt to construct an anthropological basis for the Oedipus complex in Totem and Taboo. In the following, we attempt to track the status of animals as objects of indirect observation as they appear in Freud's classical texts, and in later revisionist accounts such as Otto Rank's Trauma of Birth and Imre Hermann's work on the clinging instinct. In the 1920s and 1930s, the Freudian conception of patients' animal phobias is substantially revised within Hermann's original psychoanalytic theory of instincts which draws heavily upon ethological observations of primates. Although such a reformulation remains grounded in the idea of “archaic” animal models for human development, it allows to a certain extent to empiricize the speculative elements of Freud's later instinct theory (notably the death instinct) and to come to a more embodied account of psychoanalytic practice.
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Bleach, Lucy. "Site Fidelity: Rock Pigeons and Refugees." Swamphen: a Journal of Cultural Ecology (ASLEC-ANZ) 4 (November 12, 2014): 22–34. http://dx.doi.org/10.60162/swamphen.4.10618.
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This paper presents a series of multi-disciplinary artworks developed from collaborations with local Tasmanian pigeon fanciers and homing associations. The artworks explore the desire to locate habitat in unstable environments, exposing bespoke ecosystems and visualising agency within a locational / relational feedback loop. The homing instinct of the rock pigeon is segued into the loss of home felt by local refugees. The wild rock pigeons' cohabitation with humans 10 000 years ago triggered a unique and mutually beneficial association, allowing safe shelter for bird and unprecedented carrier utility for human. The enduring relationship between bird and human has evolved in response to the pigeon's homing instinct, evidencing an empathetic bond driven by an urge to continually re-establish contact.Homing is an innate instinct to return to known territory via new and unknown environments. The contemporary bird / fancier relationship reveals layers of belonging, between animal, human and place. It more abstractly reflects a desire to be local; to belong within an emotional and spatial system, confronting and navigating tenuous places and experiences. Pigeon fanciers typically inhabit suburban environments, establishing the birds' lofts amongst the conglomerate nest of human habitation (sheds, carports, BBQ areas, clotheslines). From this domestic grotto, fanciers travel impressive distances to reach wilder places, releasing their birds to find their way back home. The bird's instinct of site fidelity sits counter to the fancier's instinct to reconnect to wild environs. It is a symbiotic relationship drawn from divergent urges.
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Pokhrel, Mohan Mani. "Psychoanalysis Theory and Its Educational Implication." Sotang, Yearly Peer Reviewed Journal 3, no. 3 (2021): 74–82. http://dx.doi.org/10.3126/sotang.v3i3.53830.
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This paper delves into the concepts of consciousness, sub-consciousness, and unconscious mind, as well as Id, ego, and superego levels of mind, defense mechanisms, and educational implications of Freudian theory. The main purpose of this paper is to introduce Freud's psychoanalytic theory and to search for the educational implications of psychoanalysis theory in the present Nepalese context. Freudian theory studies how potent inner forces of "libido" and psychic energy influence human behaviour. Two types of instincts: life instinct or sex/Eros and death instincts aggression/Thanatos, lead an individual's behaviour. This paper introduces psychosexual stages. The unconscious mind continues to influence human behavior, even though we are unaware of these underlying influences. Most activities are led by the unconscious mind, which are mostly stressful. It can be reduced by defense mechanisms.
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G. Leathers, Charles, and J. Patrick Raines. "Veblen's evolutionary economics of religion and the evolutionary psychology of religion." International Journal of Social Economics 41, no. 2 (2014): 146–61. http://dx.doi.org/10.1108/ijse-02-2013-0045.
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Purpose – Because belief in a supernatural agent with extraordinary power is rooted in psychology, Veblen's instinct psychology was the essential basis for his evolutionary economics of religion. The innate behavioral traits that Veblen called instincts in human nature are now recognized in evolutionary psychology as domain-specific mechanism that evolved as adaptations to enable human survival and reproduction. The authors aim to explain how the modern evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion. Design/methodology/approach – First, the authors review how Veblen's theory of an evolved human nature of instincts was applied to explain the origins of religion in primitive societies and remained a resilient force despite evolutionary erosion of institutional religion as science advanced. Second, the authors note how evolutionary psychology explains the origins of religion in terms of the functioning of domain-specific psychological mechanisms that evolved as adaptations for purposes other than religion. Findings – The similarities between Veblen's instinct psychology and the explanation of religion as by-products of domain-specific psychological mechanisms are sufficient to allow the conclusion that the evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion. Originality/value – An evolutionary economics of religion has a great social value if it provides credible explanations of both the origins of religious belief and innate tendency for religious belief to continue even as science refutes elements of religious doctrines. With a modern psychological basis, Veblen's evolutionary economics of religion accomplishes that purpose.
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Naibaho, Jordan Marelino Parsaulian, and Mike Wijaya Saragih. "Driven Towards Death – A Psychoanalysis Approach In Interpreting The Novel Kokoro By Natsumi Soseki." Jurnal Onoma: Pendidikan, Bahasa, dan Sastra 9, no. 2 (2023): 1161–73. http://dx.doi.org/10.30605/onoma.v9i2.2566.
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This paper aims to attest the author's interpretation that Sensei's character in the novel "Kokoro" by Natsume Soseki, fits into the category of individuals who are driven to death. Through Sigmund Freud's psychoanalytic approach, the writer is expected to prove his interpretation through an integrated analysis. Psychoanalytic elements contained in the novel include instincts, structure of personality and death drive. According to Freud, human instincts are divided into two: life instincts and death instincts. In Freud’s structure of personality, the discussed topic will be focused on the id, ego, and superego. Id, ego, and superego will be the subject of how Sensei's character falls into the category of individuals who are driven to death. The method used in answering the research problems is by using close reading, focalization, and data collection. The novel "Kokoro" tells the characters of I and Sensei. I and Sensei are two people met just by chance, unrelated to each other. This paper focuses on Sensei’s part where he tells his past to I. At the end of the contents of the letter, Sensei stated that he had committed suicide. The letter turns out to be Sensei’s testament. The results of this paper are, in the novel "Kokoro", Sensei's character is an individual who: 1) has a life instinct and a death instinct in different periods of time, 2) has an id, ego, and superego which is proof that Sensei has the trait of being driven to death.
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Quoc, Nguyen Anh. "SCIENTIFIC LIFE." Journal of Law and Sustainable Development 12, no. 6 (2024): e3734. http://dx.doi.org/10.55908/sdgs.v12i6.3734.
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Objective: The objective of this study is to clarify the unity between science and human life. Thereby clarifying that science is a product of human life. Science becomes a commodity in trade to make money. This study aims to contribute to clarifying the difference between creativity and scientific instinct. Methods: To achieve the above-stated goals, this study uses a qualitative method. In particular, the content of this research is reviewed and analyzed from human science. In addition, the subject accesses documents mainly from Karl Marx's complete works and academic articles referring to human life. Results: Examining human life as directly related to science reveals several important findings. First, science takes the methodology from the history of philosophy and mathematics as scientific instinct. Second, true science is closely related to human life, that is creativity in science, this is the most basic characteristic of true science. Third, creativity in science becomes a scientific commodity, making the products of science have a money instinct. In human life, science becomes a money instinct. Conclusion: Science is human life. Human life is expressed in different professions and job positions. Different job positions have different abilities and needs. One person's ability is another person's need. Satisfying ability is creativity. The creation of life is science. That is scientific life. Science separated from life becomes metaphysical theory and pure reason. Pure reason becomes a cognitive methodology, making science strange. All perception depends on pure reason, making the rest of life an aspiration and an ideal that is foreign to real life.
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Bronkhorst, Johannes. "Asceticism, Religion, and Biological Evolution'." Method & Theory in the Study of Religion 13, no. 1-4 (2001): 374–418. http://dx.doi.org/10.1163/157006801x00309.
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AbstractThis article initially argues that asceticism and related phenomena in classical India and in Christian antiquity suggest the existence of a universal, shared, innate human predisposition. After providing descriptive data on the widespread belief in a soul distinct from the body, along with cross-cultural accounts of ascetic practices, the article turns to a general reflection concerning the characteristics of an innate disposition termed the 'ascetic instinct' in light of other such dispositions, notably the 'language instinct' hypothesized to exist by some linguists. Further evidence in support of the proposed ascetic instinct, this time drawn mainly from tribal societies, is also presented. The article concludes by drawing on recent research on language and symbolic thinking to propose how this counter-reproductive universal arose and how it has survived in human beings.
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Shehab, Muthanna. "Jurisprudence of Religiosity and Its Social Effects A Contemporary View." Islamic Sciences Journal 11, no. 10 (2023): 152–73. http://dx.doi.org/10.25130/jis.20.11.10.7.
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 ABSTRACT
 
 Religiosity is an innate need for human beings since Allah created Adam, peace be upon him. Human beings vary in the extent of adherence to the religion according to their proximity or distance from their healthy instinct in which they were born, and the extent of their vulnerability to the environment in which they were raised. Because God Almighty instincts all people to believe in Him and to turn to Him as in the case with all other creatures. Allah Almighty said: So make your face up to the religion pure, and Allah has instinctively created the people upon which there is no substitution for Allahs creation that valuable religion but most people do not know. It can be said that the religious person or the observant is compatible with his instinct and followed what he has embarked on. As for the one who neglects the teachings of the religion, he contradicts what he has embarked upon, but that individual can return and his readiness to return to the right path if Allah desires for him to do so, and it the reasons are available to get him back to the correct avenne.
 
 
 
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Ben, Patrick Effiong. "The Paradox of Ambivalent Human Interest in Innocent Asouzu’s Complementary Ethics: A Critical Inquiry." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 2 (2022): 89–108. http://dx.doi.org/10.4314/ft.v11i2.7.
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In this paper, I argue that the cause of morally self-defeating acts at the collective level is greed and, at the individual level, an unrestrained impulse for pleasure beyond Innocent Asouzu’s primordial instinct for self-preservation and ignorance. In investigating why humans act in self-defeating ways, Asouzu came up with two possible factors responsible for self-defeating acts: The primordial instinct for selfpreservation and ignorance. Besides Asouzu’s explanation, I here argue that the problem of self-defeating acts goes beyond the primordial instinct for selfpreservation and ignorance to reveal a flaw characteristic of the human condition. At the collective level, the flaw responsible for self-defeating acts is greed and the unrestrained impulse for pleasure at the individual level. I employ the conversational method to interrogate the different views on self-defeating acts from Socrates to Asouzu and show why my explanation offers a better understanding of the problem.
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El-Dakkak, Said. "International humanitarian law lies between the Islamic concept and positive international law." International Review of the Red Cross 30, no. 275 (1990): 101–14. http://dx.doi.org/10.1017/s0020860400075343.
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The starting point of the present study is the clash between the warrior instinct inherent in human nature and Islamic law, the realistic character of which is unanimously acknowledged.Islam, in fact, cannot tolerate excessive displays of this instinct, which, as Professor Muhammad Taha Badawi points out, is the strongest of all the impulses to which man is inclined. Inseparably linked to all the factors inciting man to make war, and itself at times unleashing war, the warrior instinct, in any case, arouses violence and becomes a reflex action in anyone subjected to the danger of death.
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Hickman, Richard. "The Art Instinct: Beauty, Pleasure, and Human Evolution." International Journal of Art & Design Education 29, no. 3 (2010): 349–50. http://dx.doi.org/10.1111/j.1476-8070.2010.01651.x.
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Zuckert, Rachel. "Kames's Naturalist Aesthetics and the Case of Tragedy." Journal of Scottish Philosophy 7, no. 2 (2009): 147–62. http://dx.doi.org/10.3366/e1479665109000414.
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In this essay, I discuss Kames' aesthetic theory, as presented in his essay, ‘Our Attachment to Objects of Distress’ (concerning the problem of tragedy), and in Elements of Criticism. I argue that Kames' (non-)response to the problem of tragedy – that we find tragedies painful (not pleasing), yet are ‘attracted to them through the workings of the “blind instinct” of sympathy’ – is intended to call the standard formulation of the problem of tragedy (‘why do we find such painful things pleasing?’) into question. This standard formulation, on Kames' view, mistakenly assumes that we cannot be attracted to anything but pleasure, whereas tragedy (among other phenomena) shows that human nature is considerably more complex than this. I argue, further, that Kames' treatment of tragedy exemplifies the character of his aesthetics more broadly: aesthetic values are explained by reference to general laws governing human nature (we are attracted to this sort of thing, averse to that, etc.) – or explanatory naturalism. But Kames also argues that we can, upon reflection, judge that this instinct and this exercise of it is good (as in the case of tragedy, which is, Kames argues, morally educative because it strengthens our sympathy), by contrast to other cases where instincts may not achieve their ends. Thus Kames also proposes a normative aesthetic naturalism, according to which we should educate our instinctual affective responses so that they will be appropriate to their objects and beneficial for the human goods that they are meant to promote.
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Gibbs, Raymond W., and Nathaniel Clark. "No need for instinct." Pragmatics and Cognition 20, no. 2 (2012): 241–62. http://dx.doi.org/10.1075/pc.20.2.03gib.
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Language serves many purposes in our individual lives and our varied interpersonal interactions. Daniel Everett’s claim that language primarily emerges from an “interactional instinct” and not a classic “language instinct” gives proper weight to the importance of coordinated communication in meeting our adaptive needs. Yet the argument that language is a “cultural tool”, motivated by an underlying “instinct”, does not adequately explain the complex, yet complementary nature of both linguistic regularities and variations in everyday speech. Our alternative suggestion is that language use, and coordinated communication more generally, is an emergent product of human self-organization processes. Both broad regularities and specific variations in linguistic structure and behavior can be accounted for by self-organizational processes that operate without explicit internal rules, blueprints, or mental representations. A major implication of this view is that both linguistic patterns and behaviors, within and across speakers, emerge from the dynamical interactions of brain, body, and world, which gives rise to highly context-sensitive and varied linguistic performances.
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Raniszewska-Wyrwa, Agnieszka. "Problem samobójstw w perspektywie psychiatrycznej i psychologicznej." Acta Universitatis Lodziensis. Folia Psychologica, no. 14 (January 1, 2010): 45–62. http://dx.doi.org/10.18778/1427-969x.14.03.
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Suicide is a type of behaviour which assumes the need of overcoming the instinct of self-preservation, as well as overcoming the natural fear of death; it is therefore an act which is in contradiction with basic human instincts. Scientists looking for the answer to the question, what makes people decide that they want to end their life, focus on different aspects of the problem, and as a consequence it is possible to distinguish several directions of suicidal behaviour analysis; they include, among others, psychiatric and psychological directions. Psychiatry analyses suicide in the context of psychological disorders of a person. Psychology studies self-destructive behaviours with particular focus on human psychology, motivation, personality and consciousness of the made decision. Findings of those sciences will be the subject of this article.
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Roinila, Markku. "Common Notions and Instincts as Sources of Moral Knowledge in Leibniz’s New Essays on Human Understanding." Journal of Early Modern Studies 8, no. 1 (2019): 141–69. http://dx.doi.org/10.5840/jems2019816.
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In his defense of innateness in New Essays on Human Understanding (1704), Leibniz attributes innateness to concepts and principles which do not originate from the senses rather than to the ideas that we are born with. He argues that the innate concepts and principles can be known in two ways: through reason or natural light (necessary truths), and through instincts (other innate truths and principles). In this paper I will show how theoretical and moral reasoning differ from each other in Leibniz, and compare moral reasoning and instincts as sources of knowledge in his practical philosophy. As the practical instincts are closely related to pleasure and passions, which are by nature cognitive, my emphasis will be on the affective character of instinctive moral action and especially deliberation which leads to moral action. I will argue that inclinations arising from moral instinct, which lead us to pleasure while avoiding sorrow, can direct our moral action and sometimes anticipate reasoning when conclusions are not readily available. Acting by will, which is related to moral reasoning, and acting by instincts can lead us to the same moral knowledge independently, but they can also complement each other. To illustrate the two alternative ways to reach moral knowledge, I will discuss the case of happiness, which is the goal of all human moral action for Leibniz.
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Markku, Roinila. "Common Notions and Instincts as Sources of Moral Knowledge in Leibniz's New Essays on Human Understanding." Journal of Early Modern Studies 8, no. 1 (2019): 141–70. https://doi.org/10.5840/jems2019816.
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In his defense of innateness in New Essays on Human Understanding (1704), Leibniz attributes innateness to concepts and principles which do not originate from the senses rather than to the ideas that we are born with. He argues that the innate concepts and principles can be known in two ways: through reason or natural light (necessary truths), and through instincts (other innate truths and principles). In this paper I will show how theoretical and moral reasoning differ from each other in Leibniz, and compare moral reasoning and instincts as sources of knowledge in his practical philosophy. As the practical instincts are closely related to pleasure and passions, which are by nature cognitive, my emphasis will be on the affective character of instinctive moral action and especially deliberation which leads to moral action. I will argue that inclinations arising from moral instinct, which lead us to pleasure while avoiding sorrow, can direct our moral action and sometimes anticipate reasoning when conclusions are not readily available. Acting by will, which is related to moral reasoning, and acting by instincts can lead us to the same moral knowledge independently, but they can also complement each other. To illustrate the two alternative ways to reach moral knowledge, I will discuss the case of happiness, which is the goal of all human moral action for Leibniz.
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Rashid Hamad, Lania. "Eros and Thanatos in Theodore Dreiser's An American Tragedy." Twejer 7, no. 4 (2025): 294–319. https://doi.org/10.31918/twejer.2574.11.
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Theodore Dreiser is a renowned American journalist and novelist who is closely associated with the Naturalism literary movement. His works reflect the socio-economic challenges of his time, portraying characters who wrestle with inner conflicts, unconscious desires, and moral dilemmas evocative of Freudian ideas. Dreiser's exploration of his characters' psychological complexities underscores the influence of innate biological drives, like libido and aggressive instincts, in shaping and understanding human nature and actions. This study deals with the interplay between Eros and Thanatos, as theorized by Sigmund Freud, in Theodore Dreiser's novel "An American Tragedy"(1925). Based on Freud's theory of life and death instincts, the analysis investigates the protagonist, Clyde Griffiths' psyche and his turbulent journey towards self-destruction. Eros, symbolizing the life instinct, is evident in Clyde's pursuit of desires, mainly his yearning for wealth, social advancement and love
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Dr. Muhammad Awais Shaukat and Dr. Humaira Ahmad. "Muslim Perspective of Western thought on Human Nature: A Study of Muhammad Rafī-ud-Dīn’s Discourse." Al-Qamar 4, no. 2 (2021): 1–16. https://doi.org/10.53762/18h3s611.
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This paper is a study of the thoughts of Dr. Muhammad Rafī-ud-Dīn (1904-1969), a prominent Muslim theorist and philosopher of subcontinent, about human nature and his refutation of Western thinkers on the subject. It finds that modern world view and episteme do not consider Man as the crown amongst all the creations. All the eminent Western psychologists and writers on Human Nature agree that man possesses an urge for ideals which is responsible for his all kinds of activities. According to Freud it is the sexual instinct, Adler relates this urge to the self-assertion and ego, McDougall thinks it the outcome of a combination of all the instincts. Karl Marx reveals that ideals are rooted in the economic urge of man while Darwin already had declared Man as a result of an automatic evolutionary process. These theories had played an important role in creating the world view or weltanschauung of the man of 20th century. But this explanation of Human Nature has deprived Man from his classical position of spirituality and morality and has depicted him as a social animal that is driven by his instincts consciously or unconsciously. The Qur’ānic concept of Human Nature as explained by Dr. Muhammad Rafī-ud-Dīn proves that the urge for ideals is the real, the ultimate and the sole dynamic power of human actions and it find its roots not in instincts but in something transcendent and metaphysical.
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Mansour, Radwan. "MONOTHEISM BETWEEN EVOLUTIONARY PHENOMENA AND BUILT-IN HUMAN INSTINCT." EPH - International Journal of Humanities and Social Science 2, no. 1 (2017): 8–12. http://dx.doi.org/10.53555/eijhss.v2i1.14.
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Kristach described the fear from death as the first mother of all idols, on which based the pleading of people for salvation, compassion and prayer to keep disasters away (19).Is Monotheism a born feature or an acquired one as a part of evolving process that accompanies man?
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Paltiel, A. David, and Aaron A. Stinnett. "Making Health Policy Decisions: Is Human Instinct Rational? Is Rational Choice Human?" CHANCE 9, no. 2 (1996): 34–39. http://dx.doi.org/10.1080/09332480.1996.10555000.
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Fisher, Kate, and Jana Funke. "‘All the progressive forms of life are built up on the attraction of sex’: Development and the social function of the sexual instinct in late 19th- and early 20th-century Western European sexology." History of the Human Sciences 36, no. 5 (2023): 42–67. http://dx.doi.org/10.1177/09526951231208992.
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This article explores the relationship between sexual science and evolutionary models of human development and progress. It examines the ways in which late 19th- and early 20th-century Western European sexual scientists constructed the sexual instinct as an evolutionary force that not only served a reproductive purpose, but was also pivotal to the social, moral, and cultural development of human societies. Sexual scientists challenged the idea that non-reproductive sexualities were necessarily perverse, pathological, or degenerative by linking sexual desire to the evolution of sociality, often focusing on forms of relationality and care that exceeded biological kinship. As a result, non-reproductive sexual expressions, including homosexual and non-reproductive heterosexual behaviours, were interpreted as manifestations of a sexual instinct operating in the service of human development. These claims were reliant on cross-cultural and historical comparisons of sexual values, behaviours, and customs that rehearsed and reinforced imperial narratives of development premised on racialized, gendered, and classed hierarchies. Sexual scientists mapped diverse sexual behaviours in terms of their perceived evolutionary benefits, contributing to colonial narratives that distinguished between different cultures according to imagined trajectories of development. These contestations around the sexual instinct and its developmental functions played a vital role in allowing sexual science to authorize itself as a field of knowledge that promised to provide expertise required to manage sexual life and secure the global development of human civilization.
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Sihombing, Nur Cahaya. "THE LANGUAGE INSTINCT (Steven Pinker vs Noam Chomsky)." Journal of Applied Linguistics 2, no. 2 (2022): 17–22. http://dx.doi.org/10.52622/joal.v2i2.75.
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Language is a communication tool used in daily interaction. Language used to convey meaning to someone with easy word order understandable. Therefore, in order to convey the meaning clearly, use of the correct language is very important. This paper examines Steve Pinker’s arguments for the existence of a language instinct encoded in the genes of human beings as an explanation for the human language capacity. The analysis covers Pinker’s own arguments as well as those by Chomsky and by other authors in the 1990s. Argumen of Steven Pinker language is first and foremost a product of our biological make-up as a species. Pinker does not mean to deny the influence of culture on language, but means that language grows out of the "predisposition" or biological readiness of every normal human being. Human infants have a natural gift for quickly absorbing and then using the structures of spoken language used by others around them. According to Chomsky, children are born with the tools of acquisition Language. " language acquisition device (LAD). This tool is a biological gift that has been programmed to detail the possible items of a grammar. LAD is considered to be a specialized physiological part of the brain to process language. So it can be seen that experts have given the same theory and opinion regarding the way of language development and acquisition, which is related to the language instinct that has existed since in the womb.
 Key Word : The Language Instinct
 
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Nakagawa, Takeo R. M., and Akiyoshi Kinami. "Toward Eternal Peace in the Universe." Advances in Social Sciences and Management 2, no. 4 (2024): 35–44. http://dx.doi.org/10.63002/assm.24.433.
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This study is concerned with the origin of war and way to eternal peace in the world. The origin of war is our fighting instinct accompanying with any weapon including iron bar and/or gun, and as long as it exists, in principle it is impossible for human society to avoid the war. In other words, since war is caused by fighting instinct that exists in the hearts of human beings, the first step to root out the war among us is to abandon all weapons at all. It is inferred that this is the start for eternal peace in our society and world, All of us are children of the God, there is no reason to fight each other with weapons. Let’s regain the Paradise on the Earth by establishing the Upper House in United Nations consisting of religious and/or saint leaders. To achieve eternal peace in the world, it is essential to harmonize discrepancies regardless of size among religions and to make disarmament until no weapons. Finally, but not least, proposed is quasi-war, in which people having strong fighting instinct play certain sports game between two conflicting countries instead of war using bloodshed weapons. It may be possible for us to solve the problem by fighting the sports games such as soccer, rugby and so on, under the strict rules. In this way, anyone could control fighting instinct adequately but peacefully. Accordingly, all of us can contribute to build up the Paradise where we live in luxury and in harmony.
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Yadav, Ramdayal, Minoo Naebe, Xungai Wang, and Balasubramanian Kandasubramanian. "Body armour materials: from steel to contemporary biomimetic systems." RSC Advances 6, no. 116 (2016): 115145–74. http://dx.doi.org/10.1039/c6ra24016j.
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The history of armour is as old as evolution of mankind; indeed it is an intrinsic instinct of humanity to protect themselves from critical environment as well as other human in the battlefield setting.
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Goodchild, Lester F. "G. Stanley Hall and an American Social Darwinist Pedagogy: His Progressive Educational Ideas on Gender and Race." History of Education Quarterly 52, no. 1 (2012): 62–98. http://dx.doi.org/10.1111/j.1748-5959.2011.00373.x.
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President G. Stanley Hall hung only a portrait of Ralph Waldo Emerson in his office at Clark University in Worcester, Massachusetts. The philosopher embodied Hall's most cherished mid-nineteenth century ideas that comprised part of his intellectual worldview. In the 1840s, Emerson reflected on his transcendental concepts of the common mind and instinct, which held all innate human knowledge and behavioral patterns, in hisEssays:There is one mind common to all individual men. Every man is an inlet to the same and to all of the same…. In every man's mind, some images, words, and facts remain, without effort on his part to imprint them, which others forget, and afterwards these illustrate to him important laws. All our progress is an unfolding, like the vegetable bud. You have first an instinct, then an opinion, then a knowledge, as the plant has a root, bud, and fruit. Trust the instinct to the end, though you can render no reason.
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Kamarasyid, Aloi. "Menyikapi Rahasia di Balik Rasio dan Rasa pada Manusia." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 9, no. 1 (2018): 76–104. http://dx.doi.org/10.32923/maw.v9i1.717.
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The sciense of human will not able to solve all of things, according to the words of Allah: “And we are not given a science except a little”, (Q.S 17/ Al-Isra’: 85). Instinct of human must get a direction of Allah who is explained at his book. Unless the instinct will be wrong in its channel. The position of instinct and intelligence at Islam ethics, both are necessary to be used and dropped well by counselling and directing which are settled in Al-Qur’an and the guide of propnet Muhammad SAW.
 Philosophy of Islam also bases on or follows the healthy intelligence to interpret all of problems of divinity, human and nature, because of necessity of thing is intelligence. It is either a subject or object of thinking. From it exits an active intelligence, because it is the first which is created by Allah. By intelligence we analyze and prove about truthm, to expose the scientific realities, about filling, idealism, ethics, law, aesthetics, extra sensory perception, and purity of heart.
 Intelligence is a door of science. There are not all of sciences are revealed but there are obliged to be deductive by intelligence through experiment. Allah also gives Islam Religion which is an association of power of God which is given to human (command and prohibition). Islam Religion is a mercy to manage intelligence, feeling, heart and emotion of human. We are obliged to believe, to study so that we know which is comman ded and prohibited, to do and to broadcast the Islam Religion well and truly according to his instruction (Muslim Law).
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Chimakonam, Jonathan O., and Dorothy N. Oluwagbemi-Jacob. "Self-Preservation and Coloniality." Dialogue and Universalism 33, no. 1 (2023): 111–28. http://dx.doi.org/10.5840/du20233317.
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In this paper, we will critically examine the notion of rationality and the disabling instinct of self-preservation that play out in human relationships. That “man is a rational animal,” as Aristotle declared is usually taken for granted in social studies. But whether humans act rationally all the time, and in all circumstances remains questionable. Here, we shall investigate this concern from a decolonial perspective by engaging some contradictions thrown up in the context of coloniality within which a section of humanity dehumanizes the rest. The question then is, how rational is the intellectual program of coloniality? Taking a cue from conversational thinking that places the notion of relationship at the center of decolonial analysis, we argue that coloniality fractures the inter and intra-racial relationships due mainly to the instinct of self-preservation that overwhelms human rationality. What has emerged today as the superior/inferior divide, racialism, classism, internal colonialism, ethnic cleansing, apartheid, xenophobia, and genocide are some of the consequences of warped and uncritical thinking driven by an extreme form of the instinct of self-preservation. We argue that the promotion of critical (higher-order) thinking in addition to ordinary (lower-order) thinking could be crucial in a decolonial program.
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Chung Yong Hwan. "Dispute on Human Nature and Instinct between Mencius and Gaozi." Journal of Eastern Philosophy ll, no. 51 (2007): 125–56. http://dx.doi.org/10.17299/tsep..51.200708.125.
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Conti, Marcelo Enrique. "From animal instinct to human birth theory: an entangled path." International Journal of Environment and Health 9, no. 4 (2019): 343. http://dx.doi.org/10.1504/ijenvh.2019.108680.
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Conti, Marcelo Enrique. "From animal instinct to human birth theory: an entangled path." International Journal of Environment and Health 1, no. 1 (2020): 1. http://dx.doi.org/10.1504/ijenvh.2020.10030554.
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Saad, Gad. "The Consuming Instinct: What Darwinian consumption reveals about human nature." Politics and the Life Sciences 32, no. 1 (2013): 58–72. http://dx.doi.org/10.2990/32_1_58.
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Editor's Note. In this engaging talk given last February on a particularly cold and blustery day at Texas Tech University, Professor Gad Saad of Concordia University discusses his work in the area of evolutionary consumption. In making the case for understanding consumerism from a Darwinian perspective, Saad addresses several key tenets from his booksThe Consuming InstinctandThe Evolutionary Bases of Consumption. In particular, Saad argues that: (1) many consumption acts can be mapped onto four key Darwinian modules (survival, mating, kin selection, and reciprocal altruism); and, (2) cultural products such as song lyrics and movie plotlines are fossils of the human mind that highlight a shared, biologically based human nature. In this wide-ranging inquiry, Saad summarizes several of his other empirical works, including the effects of conspicuous consumption on men's testosterone levels and how the ovulatory cycle in the human female influences consumption. Overall, Professor Saad contends that an infusion of evolutionary and biologically based perspectives into the discipline of consumer behavior and related government regulatory policies yields myriad benefits, notably greater consilience, more effective practices, an ethos of interdisciplinarity, and methodological pluralism.
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Dr., Nguyen Anh Quoc. "Possession of Money." INTERNATIONAL JOURNAL OF SOCIAL SCIENCE HUMANITY & MANAGEMENT RESEARCH 3, no. 05 (2024): 554–59. https://doi.org/10.5281/zenodo.11401163.
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The relationship between humans and nature is inevitable, it is a direct cause-and-effect relationship. Natural human relationships are characterized by human-to-human communication. People are products of each other in communication, so human communication is free. Inevitability in natural relations becomes freedom in human communication. Freedom in human communication is creativity. Creativity makes people differentiate into subjects and products. Internal products correspond to standards, external products correspond to money. Human communication becomes the standard exchange, money is social. Social life is about buying and selling labor goods. Labor trading makes free communication mandatory, forced by standards and money. Having standards, not knowing how much money is enough, always feeling like it's lacking, and not knowing how to stop, that's the instinct and habits of playing the piano. When money is the exclusive object of human possession, buyers and sellers appear. The seller needs money, and the buyer has money. The money instinct appears, making life coerced by money. Freedom to care for and help each other becomes a service, serving money. Serving money becomes serving those who have money; without money, you cannot be served. Human discrimination appears. Eliminating discrimination is not the eradication of humans, it is the eradication of non-human forces.