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Human beings are evolutional products whose cultural socialization develops with the changing characteristics of the contemporary being. The difference in the moment of man from the origin of life, evolution and cultural rise shows that human beings are socially ideologies. The cultural and intergenerational transmission of information makes human being complex social groups. Human culture originated from characterized social organization interactions in unique cooperation forms, problem-solving collaboration coordinated communication, and coached learning. However, different lines of thought institute evolution of man and culture in different ways. This paper will discuss the philosophical point of view of Darwin, Rousseau, and Herder to create a critical evaluation of the different moments of the birth of a human culture.
The differences in the physical advents and human culture with the evolution form origin. The modern man looks and behaves differently in the cultural and corporeal aspects. Evolutional theories from reputable brains offer acceptable frameworks to elaborate this context. Charles Darwin, made considerable contributions distinguishing the evolutional concepts and explaining the context of cultural diversification. According to the Darwinism pretext of culture, development shows that human beings' characteristics evolve from origin to adapt to the change of times. The evaluation of the difference between the modern and the origin human cultures, Darwin brings into play the biological development of human beings and the specialization f cultural traditions. The difference in general physical appearances of the modern being transforms from the previous structural and brain capacity of the ancient man to categorize the differences in their social interactions.
Darwin capitalizing the essence of human breeding to understand their differences in the genetic drift, hybridization, and mutation to understand the differences in human evolution to give an anthropological perspective of the changes that take place in the modern man culturally. The evolution of early human beings through the breeding lineage produces complex traits to develop into classifiable elements that distinguish modern man into the different classifications that define their existence either in race, or gender. The anthropological understanding of the diversification of culture and human personality checks at the difference in body structures like the head shape of an early and modern man to understand their differences. Physical anthropology clusters the variation of the individual characteristics that differentiate the evolution properties of man. Understanding the cultural diversification of modern man is sophisticated to accommodate the evolution of time, technology and life expectancies.
Jean-Jacques Rousseau postulated the understanding of the modern man and socialization elements differ from the characteristics that constituted the early man as a social being. Rousseau focused the authentication of the modern society's attributes of natural self. In his early works, Rousseau perceived that modern culture lacked the authenticity of early man's cultural life. The early man social responsibility accounted for the existence of simplicity in the cultural classification of human beings, the evolution of the modern complex man ridicules the simplicity of being to enhance appearance. In his distinguishing exploration of the difference on the relationship between modern human culture and early man's culture, Rousseau stated that modern man organizes their emerging needs based on the artificial surrounding that enhances inauthenticity and unreal personality. The deception that traces the origin of civilization and social interaction culture shows the rotting elements that characterize the changes world on human existence.
Johann Gottfried Herder made a philosophical contribution to the question of human nature in the cultural differences in ancient times. In the argument of whether evolution changes the culture, Herder perceives that human beings of different historical eras consent and belief vary in their cultural orientation. In his argument, Herder adopted the Aristotle ideology that characterizes man as a political being; and his thoughts and values are communicated culturally. Herder demonstrated the difference between early man political and language constituent and the modern man to show distinct contrasts. The true nature of the modern man echoes the growing needs of people's lives to meet their never satisfied needs. The philosophy of human nature, Herder states that it is characterized by the ever growing need for people to learn and develop diversified values and cultures as a way of adapting to changing life needs. Therefore modern man adopts the revolution understanding of newer expectations and social values to define the cultural changes from early man. Herder's position in praising the dignity of modern man shows the diversified need to develop and grow the culture that embodies the living adoption and suitability.
In conclusion, understanding the cultural composition of early man will show that the birth of early man show his interactions with the universe give rise to the original elements of culture as human values. The physical evolution of the human body comes in with other critical developmental changes that change his way of thinking to enhance his cultural status. The philosophical hypothesis presumed by different thinkers introduces common ground in understanding the difference in the cultural orientation of modern man in relation to the origin of man.
Darwin, C. (1859). On the origins of species. The Illustrated Edition. General editor: David Quammen. New York and London: Sterling, 2008.
Gibney, Ed., (2012). HYPERLINK "https://www.worldcat.org/oclc/936029793" Evolutionary philosophy. Lulu Com. p. 147. ISBN 978-1105696602. OCLC 936029793
Herder, Johann Gottfried (17841791) Ideas for a Philosophy of History. In: F.M. Barnard, (1969) J.G. Herder on Social and Political Culture. Translated, edited and with an Introduction by F.M. Barnard, pp. 253327. Cambridge: Cambridge University Press
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