What Makes Man Truly Human?

Human beings are not necessarily human. Such a statement may sound very puzzling but it is true for two reasons.
First of all, it takes much time and effort for a human being to grow to the point where his own nature has reached
full realization. When born he acts like a little animal, not yet being fully human. It will take many years of training
and education by his family and society, many years of effort and struggle on his own part before the fullness of
humanity can be achieved. Until that state of full humanness is attained we cannot say that he is fully human.

Secondly, it is very possible that an individual human being will not reach full development at all. We recognize that
there are human beings which fail to possess those basic qualities which are required for full humanness.
Sometimes we use the word “inhuman” to describe such persons. They may be cruel, insensitive to others,
irrational, or robot-like in their lives and dealings with others. At other times we use the word “animal” to describe
persons who follow their lower instincts and ignore their consciences, their human dignity and the higher values of
human life. We judge such inhuman people, such “animals,” to be less than fully human.

That a human being can possibly not be human strikes us as a puzzling paradox, revealing that man is quite
different from all other living species. Every other living organism very quickly grows to a state of full development.
Very rarely do we encounter a plant or an animal that is such a “monster” that it does not truly represent its species.

Every acacia tree is necessarily an acacia tree and every dog is necessarily a dog. Every tree grows to full size in a
few years and is completely a tree, taking nourishment from the soil and the air, developing new branches and
leaves, producing seeds. Most dogs grow to full size and maturity within a year. From the very beginning ever dog is
clearly a dog, breathing, barking and smelling like a dog.

How strange it is that human life is so different from the lives of trees and dogs! The fullness of humanity not only
takes a great deal of time to reach but often in a significant way it is not reached at all. We are surrounded on this
planet earth with many human beings who sadly lack very important human traits.

Such a truth challenges each one of us. Am I as an individual going to realize the full humanness that is possible for
me? Will I play a role in helping other human beings to grow into the humanness that they are capable of? For the
task that confronts me in my life is not only one of coping with the problems of survival but also one of achieving a
level of life that is truly human. I am challenged in life not only to survive and to be prosperous but also to be human.

But a question arises. What is this fullness of human life which we human beings can attain? What are those
characteristics that we should strive to develop? What makes man truly human?

This question is not a new one. In a hidden, implicit way it has confronted every human being that has ever existed
in the history of man. In the course of human history philosophers have given many different answers to this
question, many different ideals of being human. We call such ideals “humanisms.” As we study the history of human
cultures we discover many different humanisms which have inspired and guided those cultures. It is worthwhile to
reflect on these various ideals since they open up to us many rich possibilities of human life.

The Greek Ideal of Full Development

One very distinctive humanism that arose in the past was that of the ancient Greeks. The Greeks understood man
as a being composed of many natural potentialities, many possibilities for growth. They sensed that nature actively
guided man to develop those potentialities, a development that was meant to reach a state of fullness or excellence.
In such an understanding of life the fully human person is one who lives a life of a completely developed human
being.

First of all, human beings have physical potentialities and it is possible for them to develop their bodies and their
bodily skills. Some of these skills are connected with sports and leisure as they learn to run, to swim and to dance.
Other skills are practical: the ability to type, the ability to drive a car or to fly a plane, the ability to master crafts such
as carpentry or masonry.

Secondly, human beings have many mental abilities that can be developed. They can expand their capacities to
imagine and to dream of new possibilities. They can develop their human sensitivity, becoming more aware of
themselves, of other people and of nature. They can learn to think more logically and to bring rationality more
completely into their lives. They can become expert in one of the many human sciences. They can become more
aware of the presence of beauty in nature and in the human arts. They can become more open to the realm of the
mysterious and the sacred. In many different ways the human mind can be developed.

Thirdly, human beings can develop communication skills, learning how to read and to write and to talk. It may take
years to develop these skills but, once they are mastered, individuals are better able to function as full human
beings. They can express their ideas clearly and forcefully. They can bring understanding, joy and beauty to those
who read what they write or who listen to what they say.

Fourthly, human beings can develop their social skills in many different ways. They can become loyal friends, good
mothers and fathers, active members of society. They can become generals in armies, religious leaders, effective
leaders of political communities. As individuals learn to play their roles in society and make significant contributions
to society, they fulfill some of their social potentialities.

The Greeks conceived of nature to be the guide and inspiration for the development of all of these human
possibilities. This development was pointed toward an ideal, the fullness of human life, a life of excellence.

Although these examples give us an understanding of human fulfillment in terms of an individual human being, this
Greek ideal was also meant to be realized on a social level. A human community can achieve full development. This
fullness of social development would include many elements such as peace, economic prosperity, the rule of law,
active community interaction as well as the full development of education and the arts.

Thus, from the Greeks we have a clear ideal for human life, the development of all human potentialities to the level
of excellence. It is a humanism which has inspired and guided many peoples over the ages.

The Oriental View

A distinctively different understanding of human life is found in the classical writings of oriental religions, in
Hinduism, Confucianism and Taoism. In these traditions human existence is understood not to be a matter of living
a full life as a separate individual but to be a matter of living as part of something greater. In these traditions living
wisely as a human being means that an individual finds his true place in that greater reality and conforms himself to
it. In a true sense the wise man seeks to “lose” himself in that greater reality. From this “oriental” viewpoint any
understanding of human life is primarily an understanding of a greater reality of which the individual man is a part.
This sense of human life is expressed in different ways in each of the various oriental traditions.

Hinduism conceives the greater reality to be divine and calls it Brahman or Atman. This divine Brahman is the only
thing which is truly real and everything else is only real to the extent that it is part of Brahman. Brahman is like a
great sea and all the other beings in the world are just drops of water in that sea. Such drops do not have their own
distinct individual existence but exist as drops of water in a great sea; they are elements of something greater.

Man’s life is thus conceived by Hinduism to be rooted in a divine totality, drawing its ultimate truth and reality from
this root. Of course, man can ignore this truth and live superficially, absorbed by the happenings and ever-changing
experiences of his individual existence. But such a way of living is foolish. A wise man lives in terms of the basic
divine reality of which he is a part. He draws meaning from Brahman and seeks to lose himself in it.

In a similar way the Chinese tradition of Confucianism understands the life of man in terms of something greater. In
this case the greater reality is human society. What is really important in human life is society as it is concretized in
family and friendship and the state. Man’s major concern should be to act in such a way that these social units are
preserved in a traditional and correct form.

In this philosophy of Confucianism the individual human being is understood precisely as a part of family, friendship
or state. The purpose of his life is found in his fulfilling of his assigned role in these various social units. From family
and state he has certain clear obligations which he must endeavor to fulfill. He lives wisely and his life is truly human
to the extent that he fulfills these obligations, and his family and state prosper.

A third prominent tradition in oriental thought is that of Taoism, a way of thinking that arose in ancient China. In this
tradition the emphasis is on Tao, a mysterious, all-encompassing reality. Tao is the source of everything. It is an
ultimate power that actively guides everything that exists in the heavens, in the earth and in human life. Tao is thus
a “way” that directs all of these various levels of nature.

As an ultimate reality this Tao is conceived not only to be all-powerful (guiding the existence of all beings) but also to
be wise (guiding those beings to move in the best possible way). Because of this the individual human being is wise
if he trusts Tao, is sensitive to its guidance and follows it in his life. He lets go of his own plans and his own efforts to
control his own life and lives with natural spontaneity. By doing so the wise man’s life becomes the expression of his
own individual desires but of Tao.

Each of these three ways of life (Hinduism, Confucianism and Taoism) presents a picture of human life as part of
something greater. In each of them a human being is truly human when he loses himself in that greater reality. To
ignore that greater reality is to go astray and to live a life which is foolish. Such understandings of life present deep
wisdom that has guided the lives of many millions of people for many centuries.
The Hebrew Understanding

A third quite distinctive understanding of human life is found in the Hebrew tradition. In this tradition human life is
conceived to consist of a situation where man constantly faces challenges and expectations and is called upon to
respond. In this situation man lives in a truly human way to the extent that he is sensitive to these challenges and
responds to them in a noble and worthy way.

This Hebrew sense of human life is concretized in the story of the “father” of all the Jews, Abraham. Abraham was
called by Yahweh and told to take his family and possessions and to go into a far country where Yahweh would
bless him. Abraham was challenged to believe in this call from God and to carry it out. He responded to Yahweh by
trusting in His word and by fulfilling faithfully what was asked of him. He achieved greatness in his life by the way
that he was faithful, responding to Yahweh’s call. All believers in the Hebrew tradition understand their lives in terms
of this model of Abraham. They see themselves challenged and “called” by God in all of the happenings of their
lives.

This Hebrew model for understanding human life is not limited to a situation of religious faith but can be understood
in a broader context. Every human being can see his life as a matter of challenges where the meaning of that life
arises from the way that he responds. It is evident in life that every individual is constantly confronted by challenges
arising from nature, his family, his friends, his community and his God. He experiences his life as something more
than simply “being alive,” occupying a place in a quiet situation. Man’s situation is rather one of being constantly
challenged, of facing expectations at every moment. In life he is never left alone.

The Hebrew tradition thus presents us with an ideal of human life which is quite distinctive. The ideal human being
in this tradition is one who is first sensitive to the challenges of his situation and who then responds to those
challenges with courage, generosity and fidelity. Through this sensitivity and this responsiveness a person becomes
truly human.

Other Humanisms

Besides the three humanisms presented above there are many other ideals of human life which have guided and
inspired men and women through the ages. Let us briefly consider a few of them.

There can be a type of moral humanism. Here the ideal human life is a full living of morality. This can be found in a
life of correctness where an individual follows exactly all the moral laws of his religion and society. A slightly different
version of this ideal is found in a life where moral virtues are lived in a full way, virtues such as love, courage,
prudence, patient endurance and loyalty.

In such a moral humanism the fully human person is one who is “good.”

There can be a humanism which emphasizes creativity. The ideal here is a person who is creative on all levels of
his life, in his artistic productions, in his expression, in his relationships, in his religion, in his personal growth. Such
a fully human person is always open to new life as he constantly moves into new ways of living. His life is growing,
full of surprises.

For such a humanism of creativity the idea is embodied in an artist.

There can be a religious humanism. Such a humanism would be based on the understanding that a human being is
basically the image of God. According to this understanding the ideal human life is achieved when one becomes a
full child of God, living fully one’s relationship to God. This life would include many different things, including the
fulfilling of God’s will in one’s life, setting God as one’s primary goal, and emphasizing prayer and worship in one’s
life. According to this view a person is fully human when he lives fully as the image of God.

In such a religious humanism the ideal is the holy person, the saint.

There can be a humanism of love. Human existence is understood here as basically a matter of relating to other
people. The ideal human life is achieved when a person establishes deep human relationships with others and lives
those relationships fully. One strives, for example, to be loving friend or a loving mother or father. Included in this
ideal life is a high level of compassion and sensitivity. The ideal human being must be one who understands what
others are experiencing and who is deeply sensitive to the needs and feelings of others.
The Question

This question (What is the ideal way to live human life?) is not a mere theoretical problem. In our lives in today’s
world we make major decisions based on our preference for one or other of these humanisms, one of these ideals
of human life. An example of this might be found in the ideas behind “women’s liberation.” Many modern women feel
that their lives are somewhat empty when their existence consists merely of being wives and mothers. They want
more in their lives than just the living out of such roles. They seek fulfillment in their lives, a fulfillment which they
find in a career. In such a choice they are being guided by the Greek ideal for human life.

A student may set aside her career in order to work and to gain money for the education of her brothers and sisters.
The welfare of her family is more important for her than her own development. In acting this way she lives in terms
of a humanism which gives priority to commitments and to a larger reality (a social group) and makes individual
development secondary. (There is a similarity to the Hebrew and Oriental humanisms here.)

Another example of conflict between models is found in the contemporary emphasis on “involvement.” This
emphasis urges young people to go beyond their concern for their studies and success in their careers and to
commit themselves to some form of social action. Those who stress such “involvement” are guided by an ideal of
human life which looks beyond human development and fulfillment. This ideal conceives human life to be fully found
in a life of response to the needs of one’s community. (There is an echo of the Hebrew humanism here.)

Modern environmentalists urge us to cut back on our efforts for economic growth and to live in tune with nature,
limiting our usage of natural resources. Such people are guided by a Taoist ideal of human life where life is
understood in terms of conformity with nature and economic growth is secondary.

Some people today choose to step aside from the world and to give their lives to God in religious or contemplative
life. These people conceive God to be all important and they choose to live in terms of Him alone. Personal
development and human relationships are conceived to be subordinated to this greater reality. (There is something
similar to Oriental humanism here.)

These examples show us that our ideal of human life has great influence over the choices that we make in life. We
began this chapter with a simple question: What makes man truly human? It is clear now that the answer we give to
that question will have a great effect on our lives.