Marx Concepts

Human Nature

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Human nature

Defining human nature is a tricky business. It is difficult to define one, because human beings are capable of one thing yet they do another. Historically, humanists held various positions regarding the nature of human. Personally, I believe that the basic human nature, for many reasons such as common sense, coupled modern civilization, is intrinsically good and rational. However, it is not right to settle on that alone. The actions of some individuals, for example, to others or even friends puts a significant doubt to this argument. It would be rational to assist the poor or hungry people who have nothing; some people will consider them lazy, ignore them, and deny them assistance.

Marx believes that human beings belong to a specific class and society, yet, they are able to alienate themselves. They are aware of their potentiality. Max distinguishes human beings from animals because of their vitality, creativity and energy. Additionally, max believes that human beings create their own history. Unlike other animals, max believes that human being posses human nature. According to Fromm & Marx (1966), human nature is driven by relative drives, and constant drives (Fromm & Marx, 1966). Relative drives include economic gains while constant drives are sexual urge and hunger. Fromm observes that mans history is a form of self realization.

Marx observes the nature of creativity in human beings. Because of this unique nature, man is able to express his power by shaping the world. A good example of such a man was Marx himself. Marx represents his thing and concept of man appropriately. According to him, man is a productive, independent and non-alienated (Fromm & Marx, 1966). These are the exact traits that he portrayed. Marx completely understood humanity such that he thought that he would consider nothing human to be alien. The philosopher was attracted to human nature more than anything else.

Personally, I believe that human nature is complex. Human beings idealize the concept of the social construction of reality to define the interaction of persons and groups with the society. In this, they form mental representation of each other's actions habituating all the concepts involved into reciprocal roles that individual players act in relation to each other. When these actions are introduced for the majority in the society to engage in, the roles become institutionalized affecting individual relations in a society. Meaning to the mental representations created is embedded in the society through the process of institutionalization. In the end, what the society perceives to be true becomes embedded in the institutional satire