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What does it mean to be human? Why do people dehumanize others (and sometimes themselves)? These questions have only recently begun to be investigated in earnest within psychology. This volume presents the latest thinking about these and related questions from research leaders in the field of humanness and dehumanization in social psychology and related disciplines. Contributions provide new insights into the history of dehumanization, its different types, and new theories are proposed for when and why dehumanization occurs. While people’s views about what humanness is, and who has it, have long been known as important in understanding ethnic conflict, contributors demonstrate its relevance in other domains, including medical practice, policing, gender relations, and our relationship with the natural environment. Cultural differences and similarities in beliefs about humanness are explored, along with strategies to overcome dehumanization. In highlighting emerging ideas and theoretical perspectives, describing current theoretical issues and controversies and ways to resolve them, and in extending research to new areas, this volume will influence research on humanness and dehumanization for many years.
What does it mean to be human? Why do people dehumanize others (and sometimes themselves)? These questions have only recently begun to be investigated in earnest within psychology. This volume presents the latest thinking about these and related questions from research leaders in the field of humanness and dehumanization in social psychology and related disciplines. Contributions provide new insights into the history of dehumanization, its different types, and new theories are proposed for when and why dehumanization occurs. While people’s views about what humanness is, and who has it, have long been known as important in understanding ethnic conflict, contributors demonstrate its relevance in other domains, including medical practice, policing, gender relations, and our relationship with the natural environment. Cultural differences and similarities in beliefs about humanness are explored, along with strategies to overcome dehumanization. In highlighting emerging ideas and theoretical perspectives, describing current theoretical issues and controversies and ways to resolve them, and in extending research to new areas, this volume will influence research on humanness and dehumanization for many years.
The Jamaican writer and cultural theorist Sylvia Wynter is best known for her diverse writings that pull together insights from theories in history, literature, science, and black studies, to explore race, the legacy of colonialism, and representations of humanness. Sylvia Wynter: On Being Human as Praxis is a critical genealogy of Wynter’s work, highlighting her insights on how race, location, and time together inform what it means to be human. The contributors explore Wynter’s stunning reconceptualization of the human in relation to concepts of blackness, modernity, urban space, the Caribbean, science studies, migratory politics, and the interconnectedness of creative and theoretical resistances. The collection includes an extensive conversation between Sylvia Wynter and Katherine McKittrick that delineates Wynter’s engagement with writers such as Frantz Fanon, W. E. B. DuBois, and Aimé Césaire, among others; the interview also reveals the ever-extending range and power of Wynter’s intellectual project, and elucidates her attempts to rehistoricize humanness as praxis.
The central concern of this book is us human beings. The authors' basic question is: ‘How is it that we can live in mutual care, have ethical concerns, and at the same time deny all that through the rational justification of aggression?' The authors answer this basic question indirectly by providing a look into the fundaments of our biological constitution, concentrating on what they term emotioning, that is the flow of emotions in daily life that guides the flow of the systemic conservation of a manner of living. Maturana and Verden-Zöller claim that the fundamental emotion that gave rise to humans as sapient languaging beings was love, and that this remains our fundament even when other emotions become socially prevalent.
Homelessness became a conspicuous facet of Russian cityscapes only in the 1990s, when the Soviet criminalization of vagrancy and similar offenses was abolished. In spite of the host of social and economic problems confronting Russia in the demise of Soviet power, the social dislocation endured by increasing numbers of people went largely unrecognized by the state. Being homeless carries a special burden in Russia, where a permanent address is the precondition for all civil rights and social benefits and where homelessness is often regarded as a result of laziness and drinking, rather than external factors. In Needed by Nobody, the anthropologist Tova Höjdestrand offers a nuanced portrait of homelessness in St. Petersburg. Based on ethnographic work at railway stations, soup kitchens, and other places where the homeless gather, Höjdestrand describes the material and mental world of this marginalized population. They are, she observes, "not needed" in two senses. The state considers them, in effect, as noncitizens. At the same time they stand outside the traditionally intimate social networks that are the real safety net of life in postsocialist Russia. As a result, they are deprived of the prerequisites for dealing with others in ways that they themselves value as "decent" and "human." Höjdestrand investigates processes of social exclusion as well as the remaining "world of waste": things, tasks, and places that are wanted by nobody else and on which "human leftovers" are forced to survive. In this bleak context, Höjdestrand takes up the intimate worlds of the homeless—their social relationships, dirt and cleanliness, and physical appearance. Her interviews with homeless people show that the indigent have a very good idea of what others think of them and that they are liable to reproduce the stigma that is attached to them even as they attempt to negotiate it. This unique and often moving portrait of life on the margins of society in the new Russia ultimately reveals how human dignity may be retained in the absence of its very preconditions.
​​People often see nonhuman agents as human-like. Through the processes of anthropomorphism and humanization, people attribute human characteristics, including personalities, free will, and agency to pets, cars, gods, nature, and the like. Similarly, there are some people who often see human agents as less than human, or more object-like. In this manner, objectification describes the treatment of a human being as a thing, disregarding the person's personality and/or sentience. For example, women, medical patients, racial minorities, and people with disabilities, are often seen as animal-like or less than human through dehumanization and objectification. These two opposing forces may be a considered a continuum with anthropomorphism and humanization on one end and dehumanization and objectification on the other end. Although researchers have identified some of the antecedents and consequences of these processes, a systematic investigation of the motivations that underlie this continuum is lacking. Considerations of this continuum may have considerable implications for such areas as everyday human functioning, interactions with people, animals, and objects, violence, discrimination, relationship development, mental health, or psychopathology. The edited volume will integrate multiple theoretical and empirical approaches on this issue.​
We are mortal humans. We are immortal beings. We are Beings entering this temporary world of the human experience to create, destroy, love, hate. All expressions of creation in their billions of forms. As mortal humans, there is little room for the realization of our inherent nature, let alone for it to be encouraged and nourished. The foundation of our belief system is conditioned and influenced by our environment, ancestry, genetic patterns and gender. Contemplating these pages invites in pathways to the unconditioned mind, where understanding our true nature takes us to the source of that which we are truly seeking. That which we long for, that will never exist in a world of duality, the constant flux and never ending suffering. This work awakens us to the Humanness of Being.
Humanness in Organizations is a unique contribution from the social sciences to the betterment of organizational life. The authors argue that working life can only become more humane when we change the conditions that consciously or unconsciously steer people away from consideration, friendship and integrity. The aim of this book is twofold: first, to take a closer look at the current practices of managers, academics, and consultants, and how they affect organizational conditions, work and the well-being of people. The critical studies presented here explore and develop the likely consequences of these practices for the future. Second, the authors wish to familiarize readers with 'actionable knowledge' in order to create alternative practices and conditions that enable the whole person to engage in healthier interactions both in and with his organization. Nine social scientists from Europe or the United States, each with an established reputation in the field of consulting with a psychodynamic or 'clinical perspective', have contributed their experiences and studies to the book.
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