Marquez says that a human being is a being that has “an intolerable scent of the outdoors, that the back of his wings is strewn with parasites, and that his key feathers were mistreated by earthly winds, and that nothing about him was measured to the proud integrity of angels” (2). However, while this concept is not sufficient, it also fails to take into account the free and autonomous existence of human beings. In this definition, then, what functions are the attributes used to characterize human beings. Frankenstein states that humans have a unique structure that makes them unique. In particular, human attractive structure, which makes them stand out from other species (50). Humans also have a certain nature that is determined by different events of life, which are not changeable. In other words, humans deprive themselves health and rest. Their desire exceeds the moderation, however, when they complete their goals, the dream disappears and filled with breathless horror and hatred in their hearts (Frankenstein, 59).On the other hand, experts allege that by nature a human being is a creature that has allowed technology to affect the way of writing and reading to increase knowledge base (Carr, 11). Nonetheless, human beings have an obsolete brain that requires not only a faster processor but also a larger hard drive. In other words, the human brain is infinitely malleable. The brain has the ability to reprogram itself to fly and change the manner in which it functions. Subsequently, because of technology, humans have become lazy, making them less studious, an aspect that weakens the mind. Based on human nature technology has also undermined religious authority, demeaning scholars, and increased distribution of debauchery as well as sedition. Generally, technology has made humans machines such that a number of their character has become a device. This is because they depend on machines particularly computers to mediate their comprehension of the world (Carr, 13).The definition highlights human beings as creatures based on the fallen nature and sin in Christianity. Much as individual unconsciousness is acquired during a lifetime, the components of the collective unconscious are consistent archetypes from the beginning. Humans are like animals since they have a shadow that can be enlarged to infer the elements of individual consciousness (Jung, 1). However, the only exception to this aphorism of thought is the rare cases where the positive attributes of the individuality are stifled, and the ego, as a result, plays a profoundly negative or disparaging role. The shadow is an ethical anathema that contests the ego’s temperament. To this effect, one can only become cognizant of the problem through a moral undertaking. Moreover, to become aware of any social problem includes realizing the downside of the individuality as present and real. While this action is the underlying state for any kind of self-knowledge, as a law it often grapples with enormous resistance. A closer review of the negative attributes, especially, when it comes to human complexities, demonstrates that an obsessive aspect is at the center of emotion problems. While emotion is not advanced by human activities, it often happens to them. As such, emotions flourish when adaptation is weakest. As a result, it is through human emotions that human weaknesses are exposed; whether it is some form of inferiority or the presence of a lower level of temperament. It is at this lower level that human beings tend to act not just in a primitive way but are also inept for the ethical decree. This is largely because of the inability to tame emotions. In the above definition elements of autonomy and freedom are missing. Another thing that is missing is the male and female. According to De Beauvoir, a human being is not only autonomous but also free (15). In addition, De Beauvoir alleges that human refers to female and male, however, a woman is not seen an independent human creature. This is because she cannot think for herself without the help of male being. Again, the female is what male decrees, therefore she is known as “the sex”, which implies that she is simply a sexual being (3). Male creatures have demonstrated their fulfillment in feeling that they are the creation of God. In the morning, for instance, the Jews people thank God stating how blessed they are for being human while women bless God thanking Him for creating them based on His will. Basically, human are free creatures and not enslaved (De Beauvoir, 9).The element of perfection is also missing in Marquez’s definition. Evidence shows that a human being is a perfect creature that endeavors to maintain not just a calm and peaceful mind but also by not allowing passion to interrupt his tranquility (Frankenstein, 56). Nonetheless, the search for knowledge is not an exception to this perspective. Furthermore, Frankenstein states that a study must not weaken humans’ affection and destroy their preference for simple pleasures. In such a scenario, the study is illegitimate; this means it is not of any befit to the human mind. For example, if rules are always adhered to; no human being would enhance the quest to disrupt serenity, Greece could not be enslaved; Peru and Mexican empires could not be destroyed.
Carr, Nicholas. “Is Google making us stupid?.” Yearbook of the National Society for the Study of Education 107.2 (2008): 1-13.
De Beauvoir, Simone. “Woman as other.” Lemert, ed., Social Theory (2004): 1-16.
Frankenstein, J. “The Children of Frankenstein; A Primer on Mode Technology and Human Values.” (1971).
Jung, Carl Gustav. Aspects of the Feminine. Vol. 6. Taylor & Francis, 1982.
Marquez, Gabriel Garcia. “A Very Old Man with Enormous Wings: A Tale for Children.” Translated by Gregory Rabassa, in Fictions, edited by Joseph F. Trimmer and C. Wade Jennings. San Diego: Harcourt Brace Jovanovich (1985).