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The identity of the human being as a product of nature or of society and its formation in teaching.

Miguel Ángel Álava Alcívar

José Luis Álava Mieles

personal nos enseña que no existe un yo o mente dotada de simplicidad e

Article

The identity of the human being as a product of nature or of society and its formation in teaching.

identidad perfecta y en la que Hume defiende una teoría específica acerca de

la naturaleza del yo o de la mente, según la cual esta es solo un conjunto de

percepciones. Descartes es quien asume el yo como alma que se muestra con

más claridad. Para este filósofo racionalista, la mente o “res cogitans” es una

sustancia que tiene como característica la simplicidad y la permanencia, y se

diferencia de las sustancias físicas o “res extensa” porque no posee como

característica de la espiritualidad y la libertad.

Descartes é aquele que assume o eu como a alma que se mostra mais

claramente. Para este filósofo racionalista, a mente ou "res cogitans" é uma

substância que tem como característica a simplicidade e permanência, e difere

das substâncias físicas ou "res extensa" porque não possui como característica

a espiritualidade e a liberdade.

When Descartes finds what he calls the first truth, that is "I think, therefore I

am" he believes that this knowledge also guarantees him that he himself is a

Article

The identity of the human being as a product of nature or of society and its formation in teaching.

The interpretation of David Hume's idea of personal identity teaches us that

there is no self or mind endowed with simplicity and perfect identity and in

which Hume defends a specific theory about the nature of the self or mind,

according to which it is only a set of perceptions.

Descartes' rationalism considered the nature of the self as a substance, as an

entity endowed with simplicity and permanence, the res cogitans.

The problem in which the theory of David Hume and the rationalists, about

and to that Hume would answer that we do not have a rational basis for the

belief of personal identity, and that only memory guarantees us the idea of the

continuity of our rational life, that is to say that memory and imagination

create in us the illusion of a continuous and persistent object: our self.

David Hume, unlike René Descartes, does not believe that the self or the

individual is a thinking substance, as defended by Descartes and as studied in

rationalism.

Philosophy before Hume was considered as the self was identified in a special

way with the soul, although this idea had already been realized since the time

of ancient Greek philosophy, they also began the search for a principle that

characteristic of spirituality and freedom.

Hume's analysis is in a way contrary to that of René Descartes, but only

slightly, since one can see in Hume's theory a definition of the mind, but in a

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The identity of the human being as a product of nature or of society and its formation in teaching.

more materialistic way, i.e. by his refusal to accept Descartes' approach to

substance as applied to the psychic part of the self.

In the specific part of the mind, Hume says that the two things that Descartes'

theory gives to the mind as a substance, that is, simplicity and permanence,

are not actually found in our psychic experience, because following the

empiricist current of knowledge, Hume proposes to examine whether when

we look inside our mind we find something permanent and something simple,

ourselves, in addition to the fact that we are forced to put into practice

methodical doubt, it is for this reason that we have reasons to believe that in

every circumstance in which we find ourselves, we have reasons to doubt.

Navarro), what he wants to explain with this phrase is that in every

circumstance in which the human being is, in addition to being forced to put

into practice the methodical doubt, it is for this reason that we have reasons

for which to exist, in other words it is shown as an unquestionable truth and

manages to be seen through a new scope to the real; subjectivity, is shown

before the individual as self-conscious and this manages to be shown as the

methodical doubt and in a certain way can be analyzed with discretion before

thoughts, and feelings as well.

According to what Hume says about perceptions, they are considered as the

tools that man has to be able to feel, to appreciate the world from different

Article

The identity of the human being as a product of nature or of society and its formation in teaching.

points of view, that is to say that it is a quality that the human being has

developed to relate to the world.

Personally I believe that the concept of the human being according to what

Hume says could be correct, because the development and use of the senses

through perceptions of the individual in this way can be deciphered as a sign

that we are alive, and we develop in the world. By means of the senses,

perceptions, feelings, these are added to the concept of the self that this author

develops in the material world, but the interesting thing about this is that each

individual is different from the other, precisely because of these conditions:

actions, feelings, dreams and among others, Hume says: "All that I can grant

you may be in your right as I am, and that we are both different in this

particular". (Hume, Treatise on Human Nature, 1984) , what he shows us

through this text commentary is that, many times we believe we are equal to

other individuals, because of things that are "fashionable", and this make us

believe in that everything we do is through the perceptions of the individual,

but no, in a way Hume tries to convey to us that the individual is formed

through the individual perceptions and experiences that are perceived by

simple and complex, further deepening this system on the ideas of the

individual, they manage to be transmitted through the empiricist method, such

as emotions, passions, desires etc.

Article

The identity of the human being as a product of nature or of society and its formation in teaching.

As we mentioned earlier, the phases that the human being perceives

is through sensations, reflection are also the previous ways that there are more

connections with impressions, such as desires, passions, emotions, and finally

the necessary connection.

In the following table we can appreciate what was previously said about how

perceptions are divided:

Authors: Miguel Ángel Álava Alcívar, MSc. / José Luis Álava Mieles, MSc.

About whether it is possible that individuals can do more than a simple

perception, I can emphasize that, perceptions can influence a part of the

human, but not physically but inwardly, because the individual is more than

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The identity of the human being as a product of nature or of society and its formation in teaching.

everyone else" (Adorno, Society. Lessons from sociology, 1971) analyzing

the quote, Adorno conveys that society cannot manage by itself and that we

need the help of others in order to function, this means that society is a

complement where people and economic, political, religious,

communicational systems, etc., combine with each other to develop a much

more complete and at the same time complex structure.

According to what this thinker says is that if we usually depend on others, an

"interhuman context", we wonder what this means, how we apply it, well, it

can be said that it is the relationship that each of us have in different places,

and we apply it in places like homes, schools, work, etc..

Depending on the laws that are established, we can know how to behave, since

this is formed through the relationship between laws and perceptions, society

is the basis for this to work, since it is the purpose that we have together with

other individuals who are part of society.

We as individuals can think in either an extroverted or conservative way,

depending on how we feel most comfortable, we will always look for ways

to be approved by society.

society, we all want to feel accepted by the other individuals, since with them

we share the norms, the interaction or affinity for certain tasks in common,

this is known as a set of roles which make us participants of the society.

Article

The identity of the human being as a product of nature or of society and its formation in teaching.

For example, in the school there need to be directors, students, support staff,

so that it is an educational ecosystem, as well as with society and even in our

family, since we must fulfill certain roles in order to establish an adequate

coexistence.

With respect to the question that gives name to this subtopic, we think that

yes, we must be part of a society since we need to create fundamental laws so

that the human being becomes part of a society and this is what generates

for us to conceive or form an idea of anything that is specifically distinct from

ideas and impressions" (Hume, Nature, Knowledge and Metaphysics, n.d.), a

similar situation arises in having a belief in a self or mind as something

endowed with simplicity and perfect identity, as mentioned in my

introduction.

Although we only observe sets of specific perceptions, received by our

senses, we cannot detect any real connection between them, we pretend the

existence of a perfectly identical mind or self at each instant.

Hume's ideas on the problem of personal identity are linked to the

explanation he gives for the origin of our belief in an external world and are

simplicity" (Hume, Nature, Knowledge, and Metaphysics, n.f.) because

unlike them, Hume proposes that "We have no notion of mind distinct from

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The identity of the human being as a product of nature or of society and its formation in teaching.

particular perceptions" (Hume, Treatise on Human Nature, 1984) and that we

only suppose.

Human beings hurt each other, for the reason that perhaps they may have the

same interests, such as political issues: perhaps they have the same interests,

but each one with a different rational form, and this makes them attack each

other, for wanting to be right,

According to our criteria, if human beings are grouped together even in

beings have no choice but to belong and be accepted by society, Conflicts are

part of nature and even if they are difficult to debate, there will always be a

way to solve them, and in the same way they still belong to society, they are

not able to change, because the reasons why they are part of society, is

because they were born and grew up through laws.

The concept of community is rooted in collective knowledge, to know

and develop within the social plane, and this relationship is carried by the

affinities that we manage to have with other people, since the human being is

clearly a social entity and cannot live in solitude.

On the contrary, the concept of society is also important to understand

love we find a meaning to our life, but at the same time a certain limit, since

emotions determine us what we are capable of doing.