Significance of Human being
Synonyms: Person, Individual, Human, Man, Woman, Homo sapiens, Creature, Child, Mortal, Soul, Fellow
In Dutch: Mens; In Finnish: Ihminen; In Spanish: Ser humano; In Portugese: Ser humano; In German: Mensch; In Malay: Manusia; In Swedish: Människan; In French: Être humain; In Swedish: Människa; In Polish: Istota ludzka; In Italian: Essere umano
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Human being'
In Buddhism, "human being" signifies a rare existence with conscious awareness and mortality, capable of discovering truth. They are essential for the universe, the audience of teachings, and can influence rebirth through merit. Being human is fortunate, conducive to Dharma practice.
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) A human being is the desired form of rebirth for some, achievable through observing precepts with the hope of attaining this specific form of existence.[1] (2) Individuals on whom devas are asked to bestow their loving-kindness, as they bring offerings to them by day or by night.[2] (3) One who observes precepts and is established in morality is reborn in happy realms of them.[3] (4) A rare form of existence, more difficult to achieve than being reborn in woeful abodes, as illustrated by the simile of a blind tortoise.[4] (5) King Suddhodana is a praiseworthy benefactor providing sustenance to these.[5]
From: Patipada (path of practice)
(1) If it is true as we suppose that human beings are more clever than animals, then that view must be seen as absolutely meaningless.[6] (2) These individuals are capable of working to find out the truth which is within their ability to do, each one for himself, as a result of the training and discipline undertaken.[7] (3) A human being is someone who will be revered and accepted in the world without being disliked by anyone, and his honour and reputation will spread abroad like a sweet scent going against the wind.[8] (4) These are individuals who are gross in body and mind, and whose minds have aggression hidden within them, according to the provided text.[9] (5) The text refers to human beings in the context of the Noble Truths and the Ti-Lakkhana, which are meant to embrace the whole field of them and all other beings throughout the universe.[10]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) Human beings are part of the Jalabuja patisandhi, where they are born from their mothers, and also they were first born in this way when the world-cycle was formed, according to the text.[11] (2) Human beings, when faced with feces, often find it disgusting, yet this perception contrasts with the views of maggots and worms, highlighting the subjective nature of sanna.[12] (3) These are beings who came into existence after the formation of human, Deva and Brahma abodes, who were initially sexless and could survive without nutrition, according to the text.[13] (4) This is a nominal term for the successive coming into existence of nama and rupa, the material element, in combination with consciousness and mental factors.[14] (5) Individuals in this world with sugati ahetuka patisandhi citta who may suffer from various disabilities and have weak kusala.[15]
From: Vinaya Pitaka (4): Parivara
(1) An entity described as matter and kind, with the context indicating it as an offense involving Defeat, as the text specifies in its classifications.[16] (2) Refers specifically to people in the context of the offenses described, particularly where their life may be in jeopardy.[17] (3) A known definition referring to a member of the species Homo sapiens.[18]
From: Jataka tales [English], Volume 1-6
(1) The Master stated that human beings should not be passionate or cruel or ferocious, highlighting a key moral teaching in the provided text.[19] (2) The true nature the ogress' son was unaware of, as he lived believing himself to be an ogre.[20] (3) People who posed a threat to the monkeys as they attempted to steal fruit from the village.[21]
From: Mahavamsa
(1) Since there were then no human beings in Lankadipa, Gotama uttered exhortations to the host of devatas and the nagas, highlighting the absence of humans.[22] (2) What the king knew the theras were because Bhandu was a layman and the king's fear had left him.[23] (3) A term used by Mahinda to signify the recognition of his group in the context of their missionary activity.[24]
From: Vinaya Pitaka (1): Bhikkhu-vibhanga (the analysis of Monks’ rules)
(1) Individuals belonging to the species Homo sapiens, particularly in the context of rights and legal considerations.[25] (2) means: from the mind's first arising, from the time of consciousness becoming first manifest in a mother’s womb, until the time of death—in between these; this is called a human being.[26]
From: Vinaya Pitaka (3): Khandhaka
(1) This refers to people who can pose a threat on an Invitation day in a certain residence, potentially influencing the invitation process of the Order.[27] (2) A criterion to ensure that those wishing for ordination are indeed recognized as human and eligible for the religious community.[28]
From: Vinaya (2): The Mahavagga
(1) Refers to people who may represent threats or dangers to the safety and security of the Bhikkhus during the Pavarana.[29] (2) A living person whose life, when intentionally ended by a Bhikkhu, constitutes a major transgression of the monastic precepts.[30]
From: A Discourse on Paticcasamuppada
(1) Individuals who also experience tanha, similarly craving sensual pleasure regardless of their circumstances.[31]
From: Guide to Tipitaka
(1) Refers to individuals in their earthly existence who can perform acts of merit to influence their rebirth in the deva realm.[32]
From: Dhammapada (Illustrated)
(1) This refers to people, the audience to whom the teachings apply, and the subjects of the story's lessons.[33]
From: The Great Chariot
(1) Through the ripening of karma, one will be born many times among human beings and experience happiness, showing a positive result of virtuous actions.[34] (2) A realm where the Great Sage Shakyamuni appears to purify the minds of beings, representing one of the six realms.[35] (3) Gather implements pleasing to gods and human beings, along with statues representing the three jewels, along with offerings of incense, lamps and so on.[36] (4) Human beings are one of the initial focuses of equanimity meditation, followed by animals and other beings, to establish equality among them.[37] (5) Mortal beings who experience joy, suffering, and the complexities of life.[38]
From: Apadana commentary (Atthakatha)
(1) It refers to abundant people who follow the subject of the biography at all times.[39] (2) These saw the celestial beings and so did gods the men.[40] (3) This refers to the group of people he enjoyed prosperity with, alongside divine beings, reflecting his favorable circumstances in various realms.[41] (4) These are the people among whom the thera Sihasanadayaka experienced prosperity, including the prosperity of a world-king many times, and also enjoyed the prosperity of regional sovereignty for many occasions.[42]
From: Bodhinyana
(1) This refers to a person who is in a state of becoming, that is determined by the conditions of the mind, and the actions of their mind.[43] (2) The text indicates that we are fortunate to be born as human beings and have the opportunity to hear the Teachings of the Buddha, which is a rare occurrence.[44] (3) An entity composed of the four elements, rather than a stable self or enduring identity.[45]
From: Maha Prajnaparamita Sastra
(1) They will embrace the religious life together to follow the Buddha Maitreya, and they will attain the state of arhat.[46] (2) Refers to the beings that the Buddha worked to save through his teachings and the implementation of the Dharma.[47] (3) Refers to people, particularly in the context of the man's decision to betray the bear, highlighting the human tendency to be ungrateful.[48] (4) A term encompassing all types of people, including men, women, hermaphrodites, and asexual beings.[49]
From: Mahavastu (great story)
(1) The king says the forms are not of ordinary people, who do not have such majesty.[50] (2) The seer brought up the little girl as a human being.[51] (3) The desired state of existence for the Naga king as he seeks to be reborn into the human realm.[52] (4) The form that the goatherd took before his rebirth as a deva, reflecting on his past actions and their consequences.[53]
From: Ksitigarbha Bodhisattva Purvapranidhana Sutra
(1) Creatures that are essential for the existence of Yama lords and the structures of the universe. They create everything, and without them, concepts like Buddhas and Bodhisattvas would not exist.[54] (2) Beings characterized by greater desires for food, sex, and sleep, contrasting with the lighter desires of heavenly beings.[55]
From: Bodhisattvacharyavatara
(1) They experience specific forms of suffering, including the suffering of birth, aging, sickness, death, separation from loved ones, encountering what one does not want, and not getting what one does want.[56] (2) Being born as a human is described as essential because it is conducive to the practice of dharma.[57]
From: Shurangama Sutra (with commentary) (English)
(1) One type of womb-born being that is created through emotional attachment and interpersonal relationships.[58]
From: Tattvasangraha [with commentary]
(1) They propound scriptures, but acting in accordance with these scriptures is only wise when the matter is not incompatible with facts.[59] (2) A term referring to an individual person in the context of cognition and perception.[60] (3) Refers to individuals with limited knowledge and perception compared to the proposed Omniscient Person.[61] (4) Refers to individuals who are capable of expressing thoughts and knowledge, but whose works can be fallible or false, in contrast to the divine origin of certain texts.[62] (5) Refers to individuals who are inherently limited in their capacity for knowledge compared to deities.[63]
Hindu concept of 'Human being'
In Hinduism, a human being is a mortal entity, a blend of divine and earthly, capable of reason, emotion, worship, and experiencing life's joys and sorrows. They undergo rebirth based on karma, seeking understanding and connection with the divine.
From: Mahabharata (English)
(1) It refers to where affection and grief are questioned, as the kinsmen seem willing to abandon the deceased child.[64] (2) Human beings are mentioned as being among those who worshipped Krishna and Arjuna after Karna was slain, showing the widespread recognition of their victory.[65] (3) Duties have been laid down for the respective ages according to the powers of these in the respective ages, suggesting that duty is relative to capability.[66] (4) Are enabled to support their existence with the aid of animals, crops, and herbs. They are supported by food that comes from agriculture.[67] (5) Those who listen to the prelection appertaining to virtue and morality become freed from the obligation of rebirth.[68]
From: Devi Bhagavata Purana
(1) These are the beings that Brahma struggles to create on a sudden, despite being ready to create the world, indicating the complexity of the creation process.[69] (2) Entities that experience sorrow, pleasure, and other passions natural to their existence.[70] (3) This refers to a person, and the text suggests it is difficult for them to observe truth in every way, indicating the challenges of maintaining complete honesty.[71] (4) Creatures in the universe who may either connect with or neglect worship towards the Devi.[72] (5) Individuals affected by the famine who suffered extreme distress and desperation.[73]
From: Yoga Vasistha [English], Volume 1-4
(1) These having both their spiritual and intellectual bodies entire at their death, do not lose their remembrance of the past, nor can they have their final liberation.[74] (2) Human beings are mentioned alongside gods and demigods, all moving in their respective circles within the womb of the stone, indicating a shared existence in that environment.[75] (3) The text indicates that the lady thought that the inmates of the house might behold her and the goddess in their ordinary forms of 'human beings', implying that the ladies might appear in a common form.[76] (4) Those who strive for knowledge and truth, differentiating themselves from mere creatures by their quest for understanding and enlightenment.[77]
From: Markandeya Purana
(1) Human beings are subjected to various tortures and afflictions in the different hells, such as being cut apart in Nikrintana or boiled in Taptakumbha.[78] (2) The text explains that this entity, bereft of knowledge, enters on childhood, boyhood, youth, mature age, and again undergoes death and birth.[79] (3) Entities created by Brahma, categorized based on the qualities of their origin (from mouth, breast, thighs, and feet).[80]
From: Harivamsha Purana
(1) These, thus created by Brahma, are again divided by him into four orders, and then by performing works laid down in the Vedas.[81] (2) The third category that will be affected by Jvara's distribution across creation.[82]
From: Nilamata Purana
(1) Refers to individuals who participate in the ceremonial acts and traditions described in the text.[83] (2) The mortal inhabitants of the world, distinct from divine entities, referred to in the context of their interactions with gods.[84]
From: Bhagavadgita
(1) This describes the manliness within these beings, according to the speaker, and is used in the text to provide examples.[85]
From: Garuda Purana
(1) The text describes these as beings inside the egg, created by Brahma, along with celestials and Asuras.[86]
From: Bhagavad-gita-rahasya (or Karma-yoga Shastra)
(1) A human being is described as nothing but a statue cast into the mould of selfish physical desires, according to the opinion of the Carvaka school.[87]
From: Chaitanya Bhagavata
(1) Vaishnavas are superior to them, and worthy of respect and reverence, due to their devotion and spiritual advancement.[88] (2) A being who, along with demigods and demons, can attain an auspicious condition by serving Mukunda's lotus feet.[89] (3) The Supreme Brahman resides within their bodies, untouched by sinful activities, according to the information contained in the text.[90] (4) This refers to a person whose survival is being questioned after a severe beating.[91] (5) The text contrasts an ordinary one with someone capable of possessing the mentioned opulences.[92]
From: Garga Samhita (English)
(1) Individuals who perform actions based on their nature.[93] (2) Those who plant Tulasi, thus playing a role in the liberation process of their family.[94] (3) Refers to people, emphasizing their role within the context of religious principles and duties.[95] (4) People who inhabit the earth and are responsible for worship and decoration.[96] (5) A person who is capable of reciting the prayer and is the subject of the blessings described.[97]
From: Brihad Bhagavatamrita (commentary)
(1) When Shri Vishnu performs His nara-lila pastimes like this, she incarnates herself in a human form.[98] (2) Some say that the residents of Dvaraka were ordinary ones with bodies made of the five material elements, but on the strength of their precious and deep, pure love for Shri Krishna, they enjoyed a special relationship with Him.[99] (3) Those who are afraid of the time factor and seek shelter.[100] (4) Various forms were assumed, including those of human beings, which were considered worshipable along with other forms like monkeys, demigods, demons, and sages, despite the true nature of the residents of Sri Vaikuntha.[101] (5) The inhabitants of Earth who previously coexisted with demigods but whose signs have vanished.[102]
From: Bhakti-rasamrta-sindhu
(1) Individuals who can engage in the actions of worshiping, respecting, and contemplating sacred entities as stated in the text.[103] (2) Any human being is qualified to take a bath during the month of Magha.[104] (3) Individuals or persons belonging to the species known as Homo sapiens, often referenced in discussions about needs and aspirations.[105] (4) Indicates the form assumed by the Supreme Personality of Godhead, Krishna, while living in the palace of the Pandavas.[106]
From: Srila Gurudeva (The Supreme Treasure)
(1) A category of living entities prone to family-life and spiritual development.[107]
From: Haribhakti-sudhodaya
(1) Beings given the rare opportunity to contemplate upon the Blissful Lotus Feet of the Supreme Lord Narayana.[108]
From: Bhajana-Rahasya
(1) Creatures born with the ability to perform service to Krishna, who lament their inability to fully worship Him compared to the does.[109]
From: Chandogya Upanishad (english Translation)
(1) Within this practice, human beings are considered the nidhana, signifying their role as the support for the other animals involved in the ritualistic performance.[110] (2) The text mentions that human beings are superior, implying that humans possess qualities or abilities that set them apart, suggesting an elevated status in the context of understanding.[111] (3) The category of beings who possess goodness yet require greater selflessness to improve.[112] (4) The last creation born from the process of oblation in fire.[113] (5) Refers to Satyakama's affirmation that he learned about Brahman without guidance from any other human.[114]
From: Taittiriya Upanishad Bhashya Vartika
(1) A person, whose anatomical structure is being compared to that of a bird in this verse.[115] (2) The species that is part of the creatures that depend on prana for survival.[116] (3) A reference to individuals who are affected by the wise balance and control of their vital airs through the influence of earth's deity.[117] (4) Describes the individual at the level of physical existence that is viewed as a product of food and is identical to the cosmic being.[118] (5) Refers to the organism being discussed, wherein the organs such as head and arms are well known.[119]
From: Chandogya Upanishad (Shankara Bhashya)
(1) Wealth connected with human beings was offered to Gautama by the King, but Gautama instead requested the same speech given to his son.[120] (2) The category of living creatures that includes mankind and is significant in the context of Learning.[121] (3) The mortal individuals, contrasting with the deities who have taught Satyakama.[122]
From: Isopanisad (Madhva commentary)
(1) A creature that is born with the ability to perform actions and make choices.[123]
From: Mundaka Upanishad (Madhva commentary)
(1) The individual in whom Vishnu is always present, and is said to enter the wise, invigorating the light of their knowledge, according to the text.[124]
From: International Research Journal of Ayurveda and Yoga
(1) The text considers sleep a divine gift for human beings.[125] (2) Composed of two components, one is panchabhoutik sharir and other is shariri or atma; atma is responsible for giving life.[126] (3) Kostha vaddhata (constipation) is one of the common problems of them on society which is mainly based on the state of Agni.[127] (4) A being that is the healthiest in the layer of bliss, with harmony and balance of all sense organs.[128] (5) They have a symbiotic relationship with plants, depending on them, highlighting the interconnectedness in Ayurveda.[129]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) Medicine is a human science in which these are not only experimenters but also the object and field of study.[130] (2) This is a term that refers to an individual person, particularly emphasizing the characteristics of being human, including physical, mental, and emotional aspects of life.[131] (3) The concept of Prakriti in Ayurveda also believes in distinctiveness of individuals, where all sorts of variations are seen in the human being.[132] (4) This is a term used to describe those who may be affected by Kaphaja Kasa, due to exposure to various factors such as toxic agents.[133] (5) This term refers to a person, representing an aspect of the human condition, as mentioned in the provided context, though its specific role within the context remains unspecified.[134]
From: Bhesajjakkhandhaka (Chapter on Medicine)
(1) Individuals who experience the four sufferings as a universal aspect of existence.[135]
From: Journal of Ayurvedic and Herbal Medicine
(1) The target of the disease and the subject of Ayurveda, which is the focus of this text, and is impacted by the disease and the methods of treatment and prevention.[136]
From: Manusmriti with the Commentary of Medhatithi
(1) These are descended from a particular class of divine beings called 'pitris'.[137] (2) Human beings are referenced in comparison to gods and other entities, emphasizing that they, too, are subject to the influence of punishment, which keeps them on their path.[138] (3) Souls that are reborn into physical bodies based on their moral actions in past lives, marked by their sins and penalties.[139] (4) A category of goods strictly forbidden for sale by a Brahmana, reflecting the sanctity of human life.[140] (5) Refers to men, indicating that they are also included among the prohibited items.[141]
From: Bharadvaja-srauta-sutra
(1) Refers to the mortal realm, contrasting with the divine frameworks established during the sacrifices.[142] (2) Reference to the participants in the rituals, illustrating the connection and differentiation between divine and mortal realms.[143]
From: Asvalayana-grihya-sutra
(1) Refers to people, emphasizing the shared attributes and responsibilities within humanity.[144]
From: Vakyapadiya of Bhartrihari
(1) The entities who contain the divine essence and are capable of perceiving the great Bull within.[145] (2) Individuals whose actions and behaviors are pivotal in determining the quality of time.[146] (3) Individuals who utilize language and names but can only restrict the established relations for convenience, rather than create them.[147] (4) Individuals to whom the names Agni and Soma are applied in a secondary sense due to certain resemblances.[148] (5) An entity that can be confused with inanimate objects, illustrating the nature of doubt regarding identity.[149]
From: Kathasaritsagara (the Ocean of Story)
(1) The king of the palace, Kashudeo, ordered that this, a buffalo and four hundred pounds of bread should be sent daily to a certain place for the giants.[150] (2) Refers to people who experience unions and separations in life.[151]
From: Rasa Jala Nidhi, vol 3: Metals, Gems and other substances
(1) Refers to people, particularly in the context of the text regarding the lethal effects of the tuber’s odour.[152]
Jain concept of 'Human being'
In Jainism, "human being" denotes a species experiencing pleasure, suffering, and karmic influences. They can achieve renunciation, possess clairvoyance, and exist within specific geographical boundaries. Their lifespan and forms are comparable to other beings.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) The human beings will have a bad form, color, smell, taste, and touch, and will be unpleasant, detestable, and unwholesome, with lowly, pitiable, harmful, and unacceptable voices.[154] (2) This refers to a type of living being whose behavior is described as similar to other living beings, excluding the liberated-bodyless, according to the text's explanation.[155] (3) These beings are susceptible to the karmic effects of samparaiki activity, encompassing both males and females, as detailed in the given text.[156] (4) A category of beings without mind, possessing a life-span that is similar in duration to that of non-human beings.[157] (5) A subgroup of mundane beings, distinct from the liberated beings and sharing some characteristics with them.[158]
From: Tattvartha Sutra (with commentary)
(1) This is a representation of the soul through the use of dice or other items, that depicts a human entity.[159] (2) Specifically refers to humans and their origin from a particular type of yoni.[160] (3) The living entities born in the regions of Haimavata, Hari, and Devakuru with varying lifetimes.[161] (4) The form that laukantika deva take after completing their lifetime as divine beings.[162] (5) Refers to the people living in the described regions, pondering whether their experiences vary or remain consistent.[163]
From: Trishashti Shalaka Purusha Caritra
(1) A human being is what Jarakumara claims he has not seen in twelve years, emphasizing the isolation and remoteness of his forest dwelling.[164] (2) A reference to people living in the first spoke, characterized by their height and dietary habits.[165]
The concept of Human being in local and regional sources
The text defines "human being" diversely, from emphasizing inherent humanity and social roles to exploring philosophical and ethical dimensions. It encompasses people's potential, limitations, social interactions, and their place in the world, irrespective of background.
From: Triveni Journal
(1) The text presents an alternate view of Krishna as a human being, suggesting a focus on his qualities, experiences, and characteristics as an individual.[166] (2) An entity whose problems are addressed in poetry, which throws light on the concrete issues faced in society and history. Poetry contains pangs, sorrows, harmony, and ananda felt by this entity.[167] (3) They possess emotions of love and hate, joy and sorrow, ambition and contentment, greed and jealousy, kindness and cruelty.[168] (4) Human beings are portrayed with their own weaknesses and failings that set off their great qualities and deeds, making them relatable and inspiring.[169] (5) It is somehow regarded as extraordinary, at once deified and worshiped regularly, reflecting a concept of God that is essentially monotheistic, with the understanding that worship reaches the Supreme Being ultimately.[170]
From: The Complete Works of Swami Vivekananda
(1) Every one of these, whosoever and wheresoever he may be, has an ideal of infinite power and pleasure, and most of the activities displayed everywhere are due to the struggle for these.[171] (2) Human beings are owed a duty, according to the scriptures, meaning a man has no right to live in a house himself until he builds for the poor also, opening his house to the poor and suffering.[172] (3) It is used as an example of how the entirety is present in that one protoplasm, illustrating that everything is present in its cause.[173] (4) The human being is greater than others, because all planes, all experiences, are possible to the spirit in the human body, emphasizing the unique potential of humans to experience and transcend all levels of existence.[174] (5) This term refers to people who have imbibed foolish ideas and are terrorized by the words of good and evil.[175]
From: Folklore of the Santal Parganas
(1) These are the individuals who were being hunted by the Rakhas, and the Raja promised a reward to anyone who could defeat the Rakhas and end the threat to the population.[176] (2) Refers to any person; in this context, the elder daughter-in-law was warned by the Jugi not to reveal her boon to any human.[177] (3) The state the youngest brother returns to after the princess removes the iron nails from his feet.[178] (4) A member of the species Homo sapiens, referred to by the farmer in his contemplation about the singing he heard.[179] (5) The ultimate taboo subject of consumption in witchcraft initiation that one must overcome.[180]
From: Bhaktavijaya: Stories of Indian Saints
(1) It is questioned how a human being can possess great and seemingly impossible good fortune.[181]
The concept of Human being in scientific sources
"Human being" refers to individuals of Homo sapiens, closely related to primates, existing in complex social-ecological networks. They are entities with physical, mental, and emotional dimensions, capable of understanding their place in the cosmos, and prone to health and disease occurrences.
From: Religions Journal (MDPI)
(1) Human beings refers to Bishop C â mara always insisted, it is imperative to do so to keep poverty from sinking into misery because “it mars the image of God revealed in human beings to seek wholeness and perfection”.[182] (2) This is what allows finding the right path towards the future re-encounter with a higher power. This path is that of love, retrospective, that remembers the primordial milestone.[183] (3) A human being can be reduced to a mere concept or category, especially if that concept has a negative connotation such as “murderer” or “rapist”.[184] (4) The text refers to individuals who, according to Christian deification, cannot become God in the Godhead.[185] (5) Human beings are the focus of worship of Devi in kaulacara, where embodied pleasure is emphasized, contrasting with samayacara's focus on mantras, visualisations, and yantrapujas, demonstrating the different ways Devi is approached.[186]
From: Religious Inquiries (Journal)
(1) Human beings deliberate, but the deliberation of the prophets is no different from that of other human beings except insofar as it is lightning fast.[187] (2) Human beings' real selves and Brahman are consubstantial, referring to the celebrated phrases of the Upanishads, which have been emphasized by the Brahmanic character of Atman and Brahman.[188] (3) According to the text, when inflicting harm on others, **human beings** cannot be compared with God, because God has exclusive and complete guardianship over humans.[189] (4) The meaning of life is a crucial question that all human beings face, it covers all aspects of our life, and finding an answer to this question has a decisive impact on other aspects of life, driving their search for a meaning behind all events, decisions, and, the whole life.[190] (5) Human beings are not merely oppressed and exploited when enslaved, rather, it is viewed as a means to serve humanity and uphold justice.[191]
From: Sustainability Journal (MDPI)
(1) It is a role that is linked to new technologies and the emergence of new human–technology relationships.[192] (2) Human beings are individuals with the capacity for empathy and concern for others, and they may be more affected by bad practices that directly harm workers, influencing their willingness to pay for social sustainability.[193] (3) The concept of human capital focuses on the productive and creative capabilities of these, which can be harnessed to achieve higher and more sustainable levels of human welfare and well-being.[194] (4) The research examines the interaction between environments and human beings, particularly in the context of construction and sustainable design, to understand how these interactions affect quality of life.[195] (5) The needs of the human being are central to holistic planning for efficient urban solutions, emphasizing the importance of adapting cities and technologies to human nature and community requirements.[196]
From: International Journal of Environmental Research and Public Health (MDPI)
(1) It involves focusing on fundamental human qualities. It is a method of promoting resilience. It highlights values and connections.[197] (2) Due to the variety of ways in which records of human beings are transcribed, performing data standardization prior to matching is almost always required.[198] (3) These are the main focus when it comes to skills and growth, and changes will not occur if they do not implement technologies.[199] (4) It is a challenge to create arenas in which young people can feel competent and achieve recognition as human beings.[200] (5) This special issue links several disciplines, including the environmental, economic, and social sustainability of human beings, which provide an advanced forum for studies related to environmental health sciences and public health.[201]
From: South African Journal of Physiotherapy
(1) It is wrong to consider patients as cases rather than human beings, leaving out the most vital element of care.[202] (2) The text emphasizes the importance of treating patients as human beings, highlighting the personal aspect of care.[203] (3) The text discusses the vista of future generations of human beings and the movements those bodies are capable of achieving under the direction of their brains.[204] (4) The human being is in pain or that pain is in the human being, and then one should allow for at least three main descriptions of man which will correspondingly be applicable to pain, which is a key consideration.[205] (5) Individuals who are treated in medicine, encompassing not only their physical bodies with anatomy and physiology but also their inner soul with various temperaments and emotions.[206]
From: International Journal of Pharmacology
(1) Lagenaria siceraria is considered an excellent fruit designed for this type of creature.[207] (2) Throughout their lifespan, they are intentionally and non-intentionally exposed to various chemicals which could prove to be beneficial and malignant.[208] (3) Despite its widespread use, there are no reports of adverse effects from stevioside in this species.[209] (4) Organisms with a relationship with plants that is as old as humankind.[210] (5) The ultimate beneficiaries of research findings, with the study suggesting potential for GSE and Panto combination in human ulcer therapy.[211]
From: The Malaysian Journal of Medical Sciences
(1) The text states that colour is believed to be the most important visual experience to human beings.[212] (2) Human beings are the focus of the project, as the research and knowledge gained from understanding the human mind are applied to enhance cognition and create applications for their benefit.[213] (3) These are people that usually get sick when infected with human CoVs, such as 229E, NL63, OC43, and HKU1, which are types of viruses.[214]
From: African Journal of Primary Health Care and Family Medicine
(1) Individuals whose blood pressure can be affected by multiple stimuli, such as respiration, temperature, body posture, emotional or physical stress, meals, alcohol, caffeine, or smoking.[215]
From: South African Family Practice
(1) Patients are human beings whose individual values and goals cannot be ignored.[216]
From: Asian Journal of Pharmaceutics
(1) Natural gums are biodegradable and renewable sources having no adverse effects on this.[217]
Classical concept of 'Human being'
From: The Odyssey of Homer (English translation)
(1) A contrast to the divine, emphasizing the impossibility of moving the bed without supernatural assistance.[218] (2) Someone whom a person will disguise so that no one shall know them, covering their body with wrinkles.[219] (3) The huge monster was not like a human being at all, but resembled rather some crag that stands out boldly against the sky on the top of a high mountain.[220] (4) Every human being is sometimes a little suspicious and irritable, as noted by Ulysses when defending Nausicaa's actions.[221]
From: The History of Herodotus
(1) Human beings are referenced in contrast to men, highlighting the idea that while many exist, true men of valor are few in number.[222] (2) It is a kind of being that the people do not sacrifice, except for swine and the males of oxen and calves.[223] (3) It is an individual who does not spend the night in a particular cell, except for one woman chosen by the god, according to the Chaldeans.[224]
From: The Nicomachean Ethics of Aristotle
(1) Certainly all of these are incapable of continuous activity. Some things delight us when they are new, but later do so less, for the same reason. At first the mind is in a state of stimulation and intensely active about them.[225] (2) Human beings live together not only for reproduction but also for various purposes of life, as the functions are divided between man and woman, with each helping the other with their peculiar gifts.[226]
From: The Liturgy of Funerary Offerings
(1) The primitive Egyptians appear to have thought that inanimate things possessed spirits like 'human beings', leading them to believe the dead fed upon the spirits of offerings.[227]
From: Ancient Egypt the Light of the World
(1) The human being, made in the likeness of Atum-Ra, is described as having seven component parts, including the ka, hati, sahu, khu, and khabit.[228] (2) Three classes of human beings are recognized in the past, present, and future of existence: the Pait, the Rekhit, and the Hamemet.[229] (3) In the creation of the 'human being', the Ali or associate-gods contributed faculties such as the sight of the eyes, the hearing of the ears, and the breathing of the nostrils.[230] (4) Human beings in this world are contrasted with manes in another world, and to understand what they are doing and saying requires knowing mythology.[231] (5) Bata, the hero of the transmigrating soul, is not a human being, instead, Bata is a folklore form of the mythical hero, the young solar god who issued in the morning or the spring-time from the typical tree of dawn.[232]
From: The Gods of the Egyptians Vol 1
(1) Animals thought, reasoned, and spoke as a matter of course, believed to be moved by motives and passions similar to those of human beings, demonstrating a belief in the shared emotional and intellectual capacities.[233]
From: Legends Of The Gods
(1) When Ra had made a heaven for himself, and had arranged for a continuance of life on the earth, and the welfare of these, he remembered being bitten by a serpent.[234]
From: The Book of the Dead
(1) These were fathered by a deity before the creation of heaven, earth, deities, or the advent of death, according to a passage.[235]