Every age has its pet contradictions. A few decades back, we used to accept Marx and Freud together, and then wonder, like the chameleon on the turkey carpet, why life was so confusing. Today there is similar trouble over the question whether there is, or is not, something called Human Nature. On the one hand, there has been an explosion of animal behavior studies, and comparisons between animals and men have become immensely popular. People use evidence from animals to decide whether man is naturally aggressive, or naturally territorial; even whether he has an aggressive or territorial instinct. Moreover, we are still much in uenced by Freudian psychology, which depends on the notion of instinct. On the other hand, many still hold what may be called the Blank Paper view, that man is a creature entirely without instincts. So do Existentialist philosophers. If man has no instincts, all comparison with animals must be irrelevant. (Both these simple party lines have been somewhat eroded over time, but both are still extremely in uential.) According to the Blank Paper view, man is entirely the product of his culture. He starts off in nitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations among cultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, fearing the dark, and jumping at the sight of a spider are just results of our conditioning. Existentialism at rst appears a very different standpoint, because the Existentialist asserts man’s freedom and will not let him call himself a product of anything. But Existentialism too denies that man has a nature; if he had, his freedom would not be complete. Thus Sartre insisted that “there is no human nature …. Man rst of all exists, encounters himself, surges up in the world, and de nes himself afterwards. If man as the Existentialist sees him is not de nable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes himself.” For Existentialism there is only the human condition, which is what happens to man and not what he is born like. If we are afraid of the dark, it is because we choose to be cowards; if we care more for our own children than for other people’s, it is because we choose to be partial. We must never talk about human nature or human instincts. This implicit moral notion is still very in uential, not at all con ned to those who use the metaphysic of essence and existence. So I shall sometimes speak of it, not as Existentialist, but as Libertarian meaning that those holding it do not just (like all of us) think liberty important, but think it supremely important and believe that our having a nature would infringe it. Philosophers have not yet made much use of informed comparison with other species as a help in the understanding of man. One reason they have not is undoubtedly the fear of fatalism. Another is the appalling way terms such as instinct and human nature have been misused in the past. A third is the absurdity of some ethological propaganda.

Question

cdquestions Admin · Accepted Answer

""

Show Hint

The Correct Option is

Solution and Explanation

Which of the following statements would the author agree with the most?

Show Hint

The Correct Option is A

Solution and Explanation

Who among the following, as stated in the third paragraph, would the author be the most sympathetic to?

Show Hint

The Correct Option is

Solution and Explanation

Which sentence in the passage distances man from “nature”, the most?

Show Hint

The Correct Option is B

Solution and Explanation

Top Questions on Reading Comprehension

Questions Asked in XAT exam