Human Nature and Its Deeply Rooted Characteristic Features

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Man is not composed as a self-steady, he generally demands more than the world could give. Nature had given us all that we needed and most of it were for us decide and nourish. Plenteous similar to the blessings she has offered to us, still more rich are our wants. We appear to be destined to be disappointed. What's more, our hunger for learning is yet an uncommon case of this dissatisfaction. We take a second look at a tree. The first time we see its branches at rest, the second time in movement. We are not happy with this perception. Why, we ask, does the tree appear to us now at rest, now in movement?

Each look at nature brings out in us a large number of inquiries. Each wonder we meet sets us another issue. Each experience is a conundrum. We see that from the egg there develops an animal like the mother animal, and we approach the explanation behind the similarity. We watch a living being develop and create to a specific level of flawlessness, and we look for the basic conditions for this experience. No place of happiness with what nature spreads out before our senses. Wherever we look for what we call the clarification of the facts.

Something more which we look for in things, well beyond what is quickly given to us in them, divided our entire being into two parts. We wind up plainly aware of our direct opposite to the world. We face the world as free beings. We erect this hindrance amongst ourselves and the world when awareness first day breaks in us. In any case, we never stop to feel that we have a place with the world, that there is an associating join amongst it and us, and that we are beings inside, and not without, the universe. This inclination influences us to endeavor to connect over this absolute opposite, and in this crossing over falsehoods at last the entire spiritual endeavoring of mankind.

The history of our spiritual life is a proceeding with look for the unity amongst ourselves and the world. The religious devotee looks for in the disclosure which God stipends him the answer for the widespread puzzle which man sets before him. The artist tries to encapsulate in his material the thoughts that are in man, so as to accommodate what lives in him with the world outside. He too feels disappointed with the world of simple appearance and tries to form into it that something more which man contains.

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The scholar looks for the laws of phenomena, and endeavors to infiltrate by thinking what he experiences by watching. Just when we have influenced the world-content into our thought-content do we again discover the unity out of which we had isolated ourselves. This objective can be achieved just if the assignment of the researcher is imagined at a substantially more profound level than frequently. The entire circumstance portrayed here presents itself to us on the phase of history in the contention between the theory monism and dualism.

Dualism focuses just to the division amongst us and world which the cognizance of man has achieved. Every one of its endeavors comprise in a vain battle to accommodate these opposites, which it calls now spirit and matter, now subject and object, now thinking and appearance. It feels that there must be an extension between the two worlds however is not in a position to discover it. In that man knows about his ego, he can't yet think about this ego as being in favor of the spirit, and in standing out this ego from the world, he will undoubtedly put on the world's side the domain of percepts given to the senses, that is, the world of matter.

In doing as such, man puts himself directly into the center of this absolute opposite of spirit and matter. He is the more constrained to do as such in light of the fact that his own body has a place with the material world. In this way ego, has a place with the domain of spirit as a part of it, the material objects and occasions which are seen by the senses have a place with the world. Every one of the enigmas which identify with spirit and matter, should definitely rediscover in the basic puzzle of his own nature.

Monism focuses just to the unity and tries either to deny or to slur over the opposites, show however they are. Neither of these two perspectives can fulfill man, for they don't do equity to the facts. Dualism finds in spirit and matter, two generally unique substances, and can't, in this way, see how they can collaborate with one another. In what capacity should spirit know about what goes ahead in matter, seeing that the basic nature of matter is very outsider to spirit? Or, on the other hand how in these conditions should spirit follow up on matter, in order to make an interpretation of its goals into activities?

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The most smart and the most ridiculous speculation have been propounded to answer these inquiries. Up to the present monism is not in a greatly improved position. It has attempted three distinctive methods for meeting the trouble. It is possible that it denies spirit and moves toward becoming materialism, or it denies matter keeping in mind the end goal to look for its salvation in spiritualism, or it attests that even in the most straightforward elements in the world, spirit and matter are constantly bound together so that there is no compelling reason to wonder about the appearance in man of these two methods of presence, seeing that they are never discovered apart.

Materialism can never offer a satisfactory clarification of the world. For each endeavor at a clarification must start with the development of thoughts about the phenomena of the world. Materialism along these lines starts with the thought of matter or material procedures. However, in doing as such, it is as of now defied by two distinct arrangements of facts, the material world, and the thoughts about it. The materialist tries to make these last coherent by viewing them as absolutely material procedures. He trusts that thinking happens in the brain, much similarly that absorption happens in the animal organs. Similarly as he characteristics mechanical and organic impacts to matter, so he credits matter in specific conditions with the ability to think.

He ignores that, in doing as such, he is just moving the issue starting with one place then onto the next. He attributes the power of thinking to matter rather than to himself. What's more, accordingly he is back again at his starting point. How does make a difference come to consider its own particular nature? Why is it not just happy with itself and content just to exist? The materialist has dismissed his consideration from the positive subject, his own ego, and has landed at a picture of something very obscure and inconclusive. Here the old conundrum meets him once more. The materialistic origination can't take care of the issue, it can just move it starting with one place then onto the next.

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