A HUMAN PERSON IS A RATIONAL BEING.

A human being is a substance. As a substance, a person exists by virtue of himself. This means that the
person has an independent existence – it is the type of being that does not rely on any underlying being
to exist. This is best seen in comparison to other categories of being, such as quantitative or qualitative
being, both of which categories of being rely on the underlying being of a substance for their existence.

However, the person is more than just a substance; it is a living substance, and as such, it manifests
rational life, and thus life in its highest mode. First, as a being animated by life (including self-nutrition,
growth and reproduction, sensation and movement, thinking and willing), the person has a natural
superiority over all non-living substances; second, as a being manifesting the highest kind of life, rational
life, the person has a superiority over all non-rational creatures.

Thus, the person has existence in the most fundamental and proper sense – he has being in the highest
degree, and thus is a perfection of being, a good in itself.

The human being is a rational being. The essence of the human person, that which distinguishes him
from the rest of the animal kingdom (of which he is a member), and that which distinguishes him as a
species, can be found in his rational nature. In this context, rationality should not be understood in
terms of a rationalistic or scientific caricature of reason: as something clinical, cold, and calculating,
capable of being adequately measured by an IQ test. Rather, rationality is the pinnacle of created life—it
is spiritual life.

In what way? According to Aquinas and the Christian philosophical tradition that preceded and followed
him, rationality is the soul's ability to become all things. In this section, he closely follows Aristotle's
teaching and explains that the rational principle "has an operation extending to universal being." The
rational principle enables a person to read the nature of a thing inwardly (intus legere – from which we
get the word intellect) and thus "penetrate into the very essence of a thing." Aristotle stated that
"everything is a possible object of thought," and that "the soul is in a way all existing things." Everything
can be thought, and the person can think it all thanks to the rational principle. As such, it demonstrates
that the human soul has a principle of activity that is not determined by material reality, because if it
were, it would not be able to know all material things.

The human ability to know all of material reality, as manifested in rational activity, reveals the human
soul's immateriality. However, anything with an immaterial existence is, by definition, spiritual.
Immaterial – non-materiality – is simply a negative form of spiritual; spiritual is the positive form of
immaterial being.

In this way, the rational principle enables the human being to gain intimate and deep knowledge of
everything that exists. In this way, the individual is prepared for a fundamental and profound
relationship with all created reality. This intimate communion with reality is what we call truth.
A HUMAN PERSON IS BORN FREE.

Article One of the Universal Declaration of Human Rights states: “All human beings are born free
and equal in dignity and rights. They are endowed with reason and conscience and should act
towards one another in a spirit of brotherhood.” Remember that a right is a form of freedom to
which you are entitled simply by virtue of being human. It makes no difference where we are
born or the type of family we are born into. We are all born into this world and should all be
given the same opportunities and a fair chance at a fulfilling life.
This also implies that we have the ability to make our own choices, whether it's deciding which
college to attend, which career path to pursue, or who we want to spend our lives with.
“When you approach life with the above-mentioned rights in mind, it becomes fairly obvious
when the right to freedom and equality has been violated. It could be as simple as refusing to
hire someone based on their religious beliefs or the wage disparity between men and women.”
In addition to the rational principle's knowing power, another constitutive dimension of
rationality is the power we call will—and with it, the property of freedom. Aquinas defines the
will as the "rational appetite," or, in other words, rational desire. The good is that which is
desirable because it completes the one desiring. Simply put, all that we perceive and know can
be desired – for all that is knowable is also good in some way.
Because it can pursue the specifically human good: the true good, the only good commensurate
to the dignity of the human person, rational desire is the greatest and highest of human desires
for the good. The will is perfected when it consistently chooses the true good. As with truth, the
human being has a primary and fundamental relationship with the good – the good defines the
human being.
Importantly, the person's relationship to the good is not determined, but is properly free.
Freedom, as expressed in thought and creative action, distinguishes the human person from the
creatures of created reality, and it also distinguishes the human person as eminently unique.

A HUMAN PERSON IS UNIQUE

There are numerous words that can be used to describe the uniqueness of a human and what it
means to be human. However, the most important step to take when considering what
qualifies a person as human is to recognize that everyone's definition of "human" differs. Yes,
one must have the typical physical characteristics, but what else is there? Being human means
being autonomous, being your authentic self, living in the moment, dreaming and creating,
seizing every opportunity, and having human dignity.
Many people want to be more authentic but are afraid to take the necessary steps. I believe
that embracing your uniqueness and cultivating the courage to be flawed and vulnerable leads
to the development of your authentic self. One must be confident that we are profoundly
deserving of whatever society has to offer, just as we are. We must also accept that we are who
we are, not what society has made us out to be, and that we must be more open-minded and
receptive. Living in a world with so many other people can sometimes lead to people being less
authentic because they are influenced by what other people are doing or having that they do
not. This is a lack of contentment with one's genuineness, which reduces one's ability to be
original. To be human is to recognize that you were created in the image and likeness of God
and to recognize that you are special and one-of-a-kind. “We live in a world of “reality”
television and an onslaught of media impressions aimed at influencing our thoughts and
behaviors. They give the impression that we are nothing more than superficial, selfish,
judgmental, and greedy people competing for the top spot.” J. Johnson (2012, January 2nd).
Life is full of surprises, and you never know what the future holds. We only have one life, so
why not live it to the fullest? Being human means being in the moment and doing what we
want to do. To live in the moment means to recognize that I have control over only this
moment in time and that tomorrow is not guaranteed, though I can plan for it. Living in the
present moment entails finding a way to enjoy today and focusing your time and energy on the
"here" and "now." Being human entails committing to one's personal development in order to
live the life one desires. To create, we must be willing to change in order to progress and live
our best lives. It takes bravery to create the life you want. Life experiences differ for each
individual, and because each individual is unique in this regard, there is nothing wrong with
having dreams. Without performance, all of the phenomenal ideas decay and become hopeless.
Action is the key to making a dream a reality. Having a dream is the starting point, but building
on that foundation will lead to success. To capitalize on the dream, one must be prepared to
seize the opportunity when it arises.
As important as opportunities can be to our individual accomplishments, they don't always
knock, so we must be realistic in our approach to knowing how to capitalize on them. To
persevere as a human, one must be determined and have a good reputation.
To be a human with dignity, one must have resilient standards that aid in the prosperity and
improvement of society. When we can love and respect one another, the world is a better
place. Human dignity is the value placed on a person's well-being. For example, their
intelligence, admiration, identity, and work ethic. Human dignity is defined as the ability to be
bold and confident in one's actions and to forge one's own path. As humans, we must hold
ourselves to a higher standard, carrying ourselves with dignity and respect, which will allow
others to respect us in return. Dignity is a prominent concept that each of us lives by every day
because it is rooted in respect. We have nothing without respect, and dignity allows us to act
against this. Giving another person the utmost respect for their beliefs, thoughts, and ways of
life is what human dignity entails. It is essential in value because we all have enormous
significance that requires honor and admiration, and we thrive better when we are treated with
respect and appreciation.
Autonomy, authenticity, living in the moment, a dream, and dignity are all important
components of the unique human being. Being human entails welcoming the lessons that come
with trials and tribulations. Being human means always moving forward and walking with
superiority and self-assurance. Being human means being proud of who you are. Being human
entails constant growth, both during the seeding and harvesting seasons. Being human entails
being inspired, motivated, supportive, and focused.
To be human is to overcome obstacles without looking back, and to know that when you rise
against what was meant to bring you down, you will triumph. Being human entails constantly
working on one's inner self in order to become a better person in the physical world. Being
human entails accepting your flaws. Being human entails deciding to protect our personal space
by rejecting things that do not resonate with our spirit. Being human entails trusting our inner
voice to guide us in the right direction.

EVERY PERSON IS INTRINSICALLY A SOCIAL BEING

We are social beings, with mirror neurons that allow us to match each other's emotions
unconsciously and instantly. We share our feelings with one another. When we are in sympathy
or agreement with one another—when we are on the same side—we anticipate and mirror
each other's movements. And when we are engaged in storytelling and listening – both halves
of the communication conundrum – we can mirror each other's brain activity.
This perspective on the human condition is diametrically opposed to how most people think
about communication. There is a sender, a message, a receiver, feedback, and noise in the old
model. It's far too mechanistic and simplistic to adequately describe what's going on. It ignores
the communal aspect of communication.
We seek this state of human communion; it is a mistake to believe that most humans prefer the
solitary life that so much of modern life imposes on us. We feel most at ease when we are
connected, sharing strong emotions and stories, and are led by a strong, charismatic leader who
keeps us safe and together.
In addition, Karl Marx stated that human beings are intrinsically, necessarily and by definition
social beings who, beyond being "gregarious creatures", cannot survive and meet their needs
other than through social co-operation and association.
Marxism was the first to define man as a social being, claiming that “man is, in essence, the
totality of social relations” in opposition to the unscientific and reactionary viewpoint that
regarded man as a simple material, biological, or mental being.
Marxism explained that man is a social being, but it did not explain what the essential features
of man are. It was unavoidable for Marxism to regard social being as the material conditions of
human activity and mode of production, giving them decisive importance.
To enclose, everyone is, by definition, a social being. He is unable to separate his being from
others and all other creatures in the universe. Human nature is defined by his togetherness and
relationship with other creatures, whether they are things, objects, or fellow humans.

GENESIS 1: 26-27
After telling the story of God's creation, Genesis goes on to tell the story of human labor.
Everything is based on God's creation of humans in his image.
“Let us make man in our image, after our likeness,” God said. (Gen. 1:26)
So God created humankind in his image, in God's image; male and female he created them.
(Gen. 1:27)
All of creation reflects God's design, power, and goodness, but only humans are said to be
created in God's image. A full theology of the image of God is beyond the scope of this article,
so let us simply note that there is something about us that is distinctively like him. It would
be absurd to believe that we are identical to God. We can't make worlds out of nothing, and
we shouldn't try to do everything God does. "Beloved, never avenge yourself, but leave room
for God's wrath; for it is written, 'Vengeance is mine, I will repay,' says the Lord" (Rom.
12:19). But, so far in the story, the main thing we know about God is that he is a creator who
works in the material world and in relationships and works within limits. We are capable of doing
the same.

The first great truth of the Bible concerning man is that he was created in the image of God.
He is the Creator's most illustrious earthly creation. God created man's body from the dust of
the earth and then breathed life into it. According to science, man's body is the culmination
and recapitulation of all previous forms of life. However, some of its most eminent and
authoritative teachers acknowledge that man is a distinct creation. Wallace, for example,
maintains that “man's bodily structure is identical with the animal world, and is derived from
it of which it is the culmination”; however, he asserts unequivocally that “man's entire nature
and all his faculties, intellectual, moral, and spiritual, are not derived from the lower animals,
but have an origin wholly distinct; that the working of material laws does not account for
these emanate from the spiritual universe and are the result of new and additional
manifestations of its power.”
Let us make an effort to grasp this great truth. The body, man's most sinister organ, is the
culmination of all created forms of life.
CONSERVATISM
Conservatism is a political ideology that values the establishment and preservation of stable
societies based on a power hierarchy entrenched in a traditional class of leaders and a deep
respect for traditional values and institutions. Conservatism is not suspicious of the state's
power, nor does it seek to limit it. Traditional institutions like government and religion, as
well as traditional values, must be respected. As a result, conservatism is wary of change, and
when it is necessary, it prefers an evolutionary rather than a revolutionary approach. Let's
take a look at an example.
Consider the country of Conservia, which is a state that strictly adheres to conservative
ideology. Conservia is a small country ruled by a hereditary aristocracy made up of a small
group of families who founded the country hundreds of years ago. Only members of the
aristocracy are permitted to hold political office. Each family has a seat in the Senate, the
country's legislature. The Senators elect one of their own as Doge. Conservia has only one
recognized religion, which has moral authority over its citizens. While citizens can become
clergy, only members of the aristocracy can hold high clerical positions.
Conservia's citizens accept their place in the community and are aware of their
responsibilities, which include a patriotic duty to the State and the obligation to be
productive members of the community. They also value their traditional values and
institutions, such as the Senate, the Church, and the family. Citizens recognize that they are
part of a larger community, which may imply prioritizing the needs of their community over
their own goals or aspirations.
Everyone in Conservia is aware of their place and does not seek to change it. When there is a
need for change, the leadership takes its time and carefully considers what actions must be
taken. If change occurs, it occurs gradually and within Conservia's values and institutions so
as not to disturb society's peace.
History
The modern conservative school of thought can be traced back to the 18th century British
philosopher Edmund Burke and his 1790 book Reflections on the French Revolution. Burke
discovered that humans were not only rational, but also full of passion and prejudice, as well
as being inherently unequal. Despite the reality of unequal status and wealth, humans,
according to Burke, are interdependent. Society is 'organic,' or real, rather than an
abstraction created by philosophers' musings. Burke believed that the state possesses the
wisdom accumulated by society over time and should be treated with great reverence.
The fear of change is an important aspect of Burke's conservatism. Burke believes that
change should only occur if it is absolutely necessary to avoid a greater evil. A country that
has remained neutral in times of war, for example, would only change its neutrality policy to
avoid the greater evil of being invaded and conquered. Any proposed change should be
carefully examined in light of the facts on the ground rather than through the lens of abstract
theory. In other words, change should be pragmatic. Similarly, the process of change should
be guided by tradition and previous practice rather than abstract theory. Burke believes that
radical change is always dangerous and can seriously disrupt society.

LIBERALISM
At the turn of the third millennium, liberalism has emerged as the dominant ideology. It, like
conservatism, is not easily associated with a single political party. We can trace the origins of
liberalism back to the late seventeenth century and the political turmoil in England that
followed the middle-of-the-century civil wars. Following that, the ‘golden age' of liberalism
during the nineteenth century is studied, and the main themes of ‘classical' and ‘New'
liberalism are outlined and discussed.
Liberalism is the dominant ideology of Western society in many ways. It could be argued that
it is not just an ideology, but the ideology of all mankind, a fundamental truth that is not
culturally specific to the West but has global significance. Indeed, with the fall of the Soviet
Union in 1991 and the adoption of elements of liberal capitalism in most countries, some
liberals felt compelled to declare that liberalism and liberal values were now the only viable
options for humanity's development.
However, despite the fact that liberalism has been the defining political ideology of the
Western world for nearly three centuries, its pervasiveness makes it difficult to distinguish a
distinct ‘liberal' identity within Western culture. Many values once thought to be
characteristically 'liberal,' such as free speech and religious tolerance, have become so
entrenched in Western life that only the most extreme dare to challenge them. While there is
no universally accepted corpus of writings specific to the liberal creed, several key writers
appear on all liberal canon lists.
Neither can liberalism be identified solely with a single political party, such as the
Liberal/Liberal Democrat Party. In the 1980s and 1990s, one could argue that the
Conservative Party was closer to classical liberalism's tenets than the Liberal or Liberal
Democratic parties. Furthermore, the term "liberal" has non-political connotations, such as
"generous," "broadly or humanistically educated," or "opposed to a rigid orthodoxy" in
religious terms. In contrast to such a positive outlook, for many on the political right in the
United States today, the term "liberal" is a derogatory term, with accusations of naive or
semi-socialist values that allegedly threaten "natural" conservative American values.
In conclusion, Liberalism now appears to be the universal ideology, with its assumptions
almost universally accepted – at least in the West. Liberalism began in the seventeenth
century, grew in the eighteenth, and bloomed in the nineteenth century, when ‘classical
liberalism' emerged. By the early twentieth century, liberal doctrines had undergone
significant revision, and a 'new liberalism' had emerged. There are several themes that are
crucial to the individual and his or her rights. The primary responsibility of government is to
protect these rights. Liberals believe in human nature, the future, and the possibility of
progress. Individual liberty is highly valued, while the state is viewed with skepticism as a
potential threat to individual liberty. Institutional arrangements to restrain the state are thus
required, and mob rule is as dangerous a threat as any tyrant. Private property and a market
economy are efficient from an economic standpoint, but they may jeopardize other liberties.
Furthermore, while national independence is generally regarded as ‘good,' liberals advocate
an international approach to foreign policy and oppose imperialism.

SOCIALISM
Socialism is an economic system, a political movement, and a social theory all rolled into one.
Socialism is based on the idea that governments, rather than individuals, should own and
control a country's resources.
The term "socialism" was coined to describe opposition to free enterprise and market
economies. Many social problems were caused by the Industrial Revolution. Long work hours,
low pay, and poor working conditions prompted Americans to consider socialism as a first
option. Fairer treatment for all was possible with government involvement in business.
Today, most countries have socialist parties, many have socialist governments, and those in
the middle have adopted socialist ideas.
Communism and socialism are frequently linked. Socialism is a type of government that
typically precedes communism. If a country is to be considered communist, it must first
control its businesses. Democratic socialists believe that some government control is required
to force people to become good citizens, but that too much control can lead to insufficient
freedoms. Socialism is thought to be an efficient form of government. Capitalism, on the
other hand, causes unemployment, poverty, business cycles, and owner conflict. A nation's
wealth can be distributed more evenly through socialism. As a result, cooperation rather than
competition underpins socialism.
A socialist economic system aims to eliminate such economic inequalities and exploitation.
The socialist system's goals include destroying the class system and thus putting an end to
worker exploitation, oppression, and alienation, as well as replacing greed and the profit
motive with concern for collective well-being.
Socialism differs from capitalism in that a society's means of production and distribution are
owned collectively rather than privately. The socialist system's primary goal is to meet
people's needs rather than to maximize profits.
Socialism is also distinct from capitalism in that it is not governed by the market; instead, it
has a planned economy. The government decides what is produced and consumed. It
determines the prices of goods, what goods society requires, and what luxuries are
acceptable.
As a result, there is no free market. Socialists oppose the laissez-faire philosophy, which holds
that free competition is beneficial to the general public. As a result, social life would be
regulated democratically in ways that prioritize human needs and make better use of human
and other resources.
An important point to note about this definition of socialism is that it is not synonymous
with, and may even be in conflict with, statism. I entails the expansion of social power—
power based on the capacity to mobilize voluntary cooperation and collective action—as
opposed to state power—control of rule-making and rule-enforcing over a territory—as well
as economic power—control of material resources (Wright 2010).

FASCISM
Fascism is a political philosophy, movement, or regime that elevates nation and often race
above the individual and advocates for a centralized autocratic government led by a
dictatorial leader, severe economic and social regimentation, and forcible suppression of
opposition (Webster's).
Fascism emerged in Italy and other European countries after 1919 as a reaction to the
political and social changes brought about by World War I, as well as the spread of socialism
and communism. Fascism is a method of subjugating people to a totalitarian dictator. Benito
Mussolini was Italy's first fascist dictator, ruling from 1922 to 1943. Adolf Hitler was
Germany's fascist dictator between 1933 and 1945. Fascism spread as a result of Europe's
ailing economy. Germany's people were left with a country in shambles after the fall of the
Kaiser. The people were struggling to find a leader as a result of this. After the Treaty of
Versailles, Germany was dissatisfied with the deal they were given and blamed the phony
government. This paved the way for fascist dictators to rise to power.
These characteristics are most easily associated with fascism. First and foremost, freedom of
expression is severely restricted. Throughout history, many fascist dictators have restricted
people's freedom of speech. The idea is that if you limit what people can say, you also limit
what they can think. Making the dictator the sole and absolute ruler. Another distinguishing
feature is the violation of numerous human rights. Hitler was the most well-known example
of this. The Holocaust was the most heinous violation of human rights in history. The
presence of a large authoritarian leader is the final major characteristic. The most important
aspect of the entire concept is a strong central leader. The leader establishes himself as the
center of the government and eliminates any opposition, usually through violence.
Adolf Hitler served in WWI and came to the conclusion that Jews were to blame for
Germany's defeat. As a result, he would enter the political system and save his country.
When he returned from WWI, he was chosen to be a political speaker. As a result of his
success as a speaker, he was appointed as an observer of political parties in Germany. During
his studies, he came across the German Workers' Party, which was extremely nationalistic
and racist. The German Workers' Party quickly renamed itself the Nazi Party. This party
became Hitler's main focus, and he became one of the Nazis' most recognizable spokesman.
He successfully persuaded a wide range of people of his views on national revival, racial
pride, and hatred for France and other non-German races, particularly Jews. The Nazi party
received more votes than any other party in the 1932 election. Hitler insisted on becoming
Germany's chancellor. Hitler greatly improved Germany's economy during his reign, but he
also started WWII. After the war, Hitler committed suicide in 1945, leaving Germany and
much of the world in ruins.
After WWI, Benito Mussolini and other veterans formed the Fasci di Combattimento, a
nationalistic, anti-liberal, and antisocialist movement, in March 1919. The movement
received widespread support, allowing fascism to spread quickly; by 1926, Italy had been
transformed into a totalitarian state. Mussolini was distraught in 1943, but he was rescued by
Hitler, who assisted him in establishing a Social Republic in northern Italy. However, he was
soon apprehended and shot by Italian partisans.
Generally speaking, fascism staked everything on war, and with the defeat of both Germany
and Italy, it was completely discredited. After the war, a few scattered groups attempted to
resurrect fascism, but they had no influence except in Franco's Spain and for a brief period in
Argentina under Juan Peron. Fascism, which arose from the devastation left by WWI, was
effectively extinguished as an active political philosophy and form of government by the
Fascist nations' crushing defeat in World War II.