Term Paper About Nature of Human Being

Calamba Doctors’ College
Virborough Subdivision, Parian, Calamba City, Laguna, 4027
INTRODUCTION
“Unveiling the Human Tapestry: A Young Professional's Exploration

of Human Nature”
Throughout history, philosophers, scientists, and everyday people have

pondered the enigmatic essence of human nature. As a young professional from
Calamba Doctors' College, embarking on my career journey, understanding the
fundamental aspects of what makes us human becomes even more critical. It shapes
our interactions with patients, colleagues, and the broader community we serve.
This term paper delves into the complexities of human nature. We will
explore various perspectives, from biological and evolutionary underpinnings to
psychological and philosophical outlooks. By examining these diverse viewpoints,
we can gain a richer understanding of the core characteristics, motivations, and
behaviors that define us as human beings.
This exploration is particularly relevant for those of us entering the

healthcare field. By appreciating the spectrum of human experience, we can
cultivate empathy, compassion, and a deeper connection with those we serve.
As we embark on this intellectual journey, let us approach it with a spirit of

curiosity and open-mindedness. The nature of human beings may be a complex
puzzle, but through thoughtful examination, we can gain valuable insights that will
serve us not only in our professional lives but also in our personal growth.
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Background and History and Brief Description of the Institution, Calamba

Doctors’ College for reference of being a Cadocian
Nestled in the heart of Calamba, Laguna, Philippines, stands Calamba

Doctors' College (CDC), a pillar of healthcare education with a rich history
dedicated to serving the community. This essay delves into the esteemed
institution's background, describing its foundation, evolution, and the enduring
legacy it has established.
Calamba Doctors' College (CDC) is a non-stock, non-profit private college

located in Calamba City, Laguna, Philippines. Established in 2002, the college
envisions itself as a leading Allied Health School in the CALABARZON Region.
The story of CDC begins with a vision for a healthcare institution rooted in
compassion and service. Recognizing the need for qualified medical professionals
in the region, they laid the groundwork for the college. Their dedication and
foresight paved the way for CDC's establishment in 2002.
Who are the “Cadocians”?
The term “Cadocian” refers to not just the students, but also to the faculty
and personnel of Calamba Doctors’ College. It is used and it serves as a “pen name”
for the people in the institution of CDC. It is used to refer someone who studies or
works in Calamba Doctors’ College and it represents the institutions’ unity and
being as one team that collaborates to work all their way to success.
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Brief Concept of Nature of a Human Being
The concept of human nature has been a central theme in philosophy for
millennia. It delves into the fundamental characteristics, motivations, and behaviors
that are inherent to being human.
For millennia, the question of what makes us human has captivated

philosophers, scientists, and ordinary people alike. It's a question that delves into
the very core of our existence, seeking to understand the fundamental
characteristics, motivations, and behaviors that define us. Unlike other species,
humans exhibit a remarkable complexity – we are capable of immense compassion
and creativity, yet also prone to violence and destruction. This inherent duality fuels
the ongoing debate about human nature.
There are various theories that attempt to explain this essence. Some, like
those proposed by Thomas Hobbes, view humans as naturally self-interested and
competitive, driven by a need for survival and security. Others, like Jean-Jacques
Rousseau, see us as inherently good and cooperative, with a natural inclination for
social connection. Evolutionary psychology explores how our biological makeup,
shaped by natural selection, influences our thoughts and actions. More recently,
social learning theories highlight how our environment and experiences play a
crucial role in shaping who we become. This debate about nature versus nurture
remains central to understanding human nature. Through examining these diverse
perspectives, we gain a richer understanding of the complex tapestry that makes us
human.
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BODY
Theories of The Nature of Human Beings
The question of what defines human nature has sparked a multitude of

theories throughout history. From a biological standpoint, evolutionary psychology
argues that our behavior is influenced by traits inherited through natural selection.
We may be predisposed to certain actions, like seeking out social connections or
avoiding danger, because these behaviors helped our ancestors survive and
reproduce. In contrast, social learning theories emphasize the impact of
environment and experience. We learn to behave in certain ways through observing
and interacting with others, suggesting our nature is more fluid and shaped by our
surroundings.
Philosophical perspectives also offer contrasting views. Hobbesian theory

portrays humans as inherently self-serving and competitive, driven by a
fundamental need for security and self-preservation. This "war of all against all"
mentality suggests a focus on individual gain, even at the expense of others.
Conversely, Rousseau's view paints a picture of humans as naturally good and
cooperative beings. He believed we are born with an innate desire for social
connection, and corruption only arises through societal influences. Examining these
diverse theories allows us to appreciate the multifaceted nature of human beings,
shaped by both biological predispositions and the intricate dance with our
environment.
Hobbesian Theory – Thomas Hobbes’ “Philosophy of Human Nature”
Who is Thomas Hobbes?

Thomas Hobbes (/hɒbz/ HOBZ; 5 April 1588 – 4 December 1679) was an
English philosopher. Hobbes is best known for his 1651 book Leviathan, in which
he expounds an influential formulation of social contract theory. He is considered
to be one of the founders of modern political philosophy.
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The 17th Century English philosopher Thomas Hobbes is now widely

regarded as one of a handful of truly great political philosophers, whose
masterwork Leviathan rivals in significance the political writings of Plato,
Aristotle, Locke, Rousseau, Kant, and Rawls. Hobbes is famous for his early and
elaborate development of what has come to be known as “social contract theory”,
the method of justifying political principles or arrangements by appeal to the
agreement that would be made among suitably situated rational, free, and equal
persons. He is infamous for having used the social contract method to arrive at the
astonishing conclusion that we ought to submit to the authority of an absolute—
undivided and unlimited—sovereign power. While his methodological innovation
had a profound constructive impact on subsequent work in political philosophy, his
substantive conclusions have served mostly as a foil for the development of more
palatable philosophical positions.
Hobbes’ Theory of Philosophy of Human Nature

Hobbes’s Human Nature
His Political Philosophy is unique as he tries to provide the psychological
foundation to his reasoning and this makes his approach to the study of Political
science moderate and scientific. According to Hobbes human life is controlled by
the psychological mechanism. It is there that Hobbes also developed his theory of
the state. Hobbes argues that wisdom comes not by reading books, but by studying
men. He begins by applying Galileo’s concept of the Universe as a mechanic, made
up of particles, moving to a mechanical law. Man is a part of the Universe, he is
also made of the same particles, so he is also a machine.
Hobbes tries to find the law(Principle) according to which these particles
move in man and especially in relation to his fellow being. Man’s mind and his
senses are constantly in motion. From his mind and Senses, man acquires(gets) his
memory, imagination, and pride. These in turn generate further movement in man’s
mind and are responsible for his emotions and passions. Man by the principle of
motion begins to desire and forms his will. what he desires, he calls it “good and
pleasure” in the movement in his mind that accompanies it. What man does not like
or dislike, he calls it evil and pain. Good and Evil are not constant as man’s harmony
keeps changing. Man continuously strives to gain those things that attract him and
give him pleasure like ‘happiness’ or facility and avoid those which he does not like
and feels repulsion. Hobbes says there is nothing good or bad about this attraction
and repulsion. Moral judgment regarding what is good or bad is a product of
civilization. Happiness for man means continued success in obtaining those things
which a man desires, he ceaselessly works for this and then gets no rest or respite.
Life there becomes a perpetual and rootless desire of power often power which
ceases only when he dies. power and means to live well makes him greedy to
acquire more and more and this also makes him up-centred. Every man is there an
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absolutely solitary individual. every man sees a different world, separate

individuals have separate pleasures, pain, truth, goods, moral convictions, and
political sibilating. Circumstances and needs place him with other men whose
existence makes it difficult for him to satisfy his desires. Because they compete for
desire which causes fights among them. Thus, enemies emerge and men seek to
outdo others. Each one competes for humor, riches, fame, and authority.
Thomas Hobbes compares men with bees and ants and says that men are
constantly competing for humor and dignity while bees and ants work together in
unity and are successful and persistent in whatever they do. Unity in bees and ants
makes them successful and men need to learn if they want to lead a life that is happy
and content in the long run. Men envy each other and are full of hatred towards one
another, which leads to struggle among them. Man knows that peace is good but
his basic and fundamental selfishness makes him desire more than others and this
leads to conflict. Thus Hobbes says that this nature of man will keep them in a state
of war in the state of nature. Therefore man is guided by 3 principles- quarrelsome
competition, diffidence, and self-glory. The first makes a man want to gain, 2nd
safety, and 3rd reputation. The life of man is solitary, poor, nasty, brutish of Short.
Hobbes, like Machiavelli, was interested in why people act the way they do,
but he didn’t think about it in terms of good thoughts or divine commands. Unlike
Aristotle and others from the past, who believed humans are naturally social,
Hobbes thought people were more like individuals who care mainly about
themselves and use society to get what they want. Hobbes believed that people are
driven by their desires, always wanting pleasure and trying to avoid pain. He
thought happiness was good, and sorrow was bad, so people always aimed to be
happy and avoid being sad. This idea later became a theory of human behavior by
thinkers like Bentham in the 1700s. Hobbes also saw people as always working to
fulfil their desires, and he called this continuous success “happiness.” Hunger for
desires was never-ending, and once one desire was satisfied, another would pop up.
Satisfaction was temporary because people always found new things to want.
People not only made sure they were happy in the present, but they also planned
for the future.
The second part of Hobbes’s trilogy, which investigates human bodies,
follows physics, which studies natural bodies. The point of transition between
physics and the study of human nature is found in what may be called Hobbes’s
“philosophy of mind” or “psychology.” Moral philosophy is a part of physics
because the motion of material bodies on our sense organs, which is the subject
matter of physics, causes a variety of motions in the human mind. While moral
philosophy is technically a part of physics, it may also be seen as the starting point
for political philosophy insofar as it lays down the foundational ethical principles
from which social conclusions are derived. Hobbes’s scientific methodology is
apparent in the political argument of Leviathan. Following the method of
resolution, Hobbes resolves the commonwealth into its fundamental “parts,” i.e.
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humans, and further resolves humans into their “parts,” i.e., motions of the mind.
Hobbes’s political argument in Leviathan, then, begins with his views on the nature
of the mind and human psychology. After studying human individuals in isolation,
he reconstructs the commonwealth by placing them in a state of nature, an abstract
condition prior to the formation of political society. By analyzing the behavior, or
“motions,” of humans in this controlled environment, Hobbes believes he has
discovered the causes of commonwealths. At the same time that Hobbes uses the
competitive method to intellectually reconstruct the commonwealth, he also tries to
demonstrate his political conclusions following the paradigm of geometry by
defining fundamental features of human nature and then drawing conclusions on
the basis of these. It should be noted that Hobbes is not always consistent or
rigorous in applying a scientific method to political matters. In the Introduction
to Leviathan, for example, Hobbes claims that self-inspection is the primary
method for understanding his political ideas. In this case, the foundational
principles of his political science are not derived from physics, but are known
simply by reflecting on one’s experiences. In addition, Hobbes claimed that the
second part of his trilogy, De Cive, was published first because it relied on its own
empirical principles. Furthermore, in Leviathan, especially the early chapters,
Hobbes uses many rhetorical devices in getting his point across, rather than
following a strict pattern of deriving conclusions from definitions and fundamental
principles. Such devices probably indicate that Hobbes was aiming at a wider
readership with this work, with possible political implications.
Materialist View of Human Nature

Hobbes believed that all phenomena in the universe, without exception, can
be explained in terms of the motions and interactions of material bodies. He did not
believe in the soul, or in the mind as separate from the body, or in any of the other
incorporeal and metaphysical entities in which other writers have believed. Instead,
he saw human beings as essentially machines, with even their thoughts and
emotions operating according to physical laws and chains of cause and effect,
action and reaction. As machines, human beings pursue their own self-interest
relentlessly, mechanically avoiding pain and pursuing pleasure. Hobbes saw the
commonwealth, or society, as a similar machine, larger than the human body and
artificial but nevertheless operating according to the laws governing motion and
collision.
Origins of Good and Evil

With respect to human nature itself, there can be no objective account of
right and wrong. Good is whatever is an object of personal desire; and evil,
whatever is an object of personal aversion. Hobbes says, in Leviathan, But
whatsoever is the object of any man's appetite or desire, that is it which he for his
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part calleth good, and the object of his hate and aversion, evil; and of his contempt,
vile and inconsiderable. For these words of good, evil, and contemptible are ever
used with relation to the person that useth them: there being nothing simply and
absolutely so; nor any common rule of good and evil to be taken from the nature of
the objects themselves; but from the person of the man, where there is no
commonwealth; People may generally value such abilities as wit, discretion, and
prudence; but they do not thereby establish any absolute goods. Even a universal
inclination of human beings is not an absolute good, although it describes human
nature. Such an inclination is power. He says, So that in the first place, I put for a
general inclination of all mankind, a perpetual and restless desire of power after
power, that ceaseth only in death. And the cause of this, is not always that a man
hopes for a more intensive delight, than he has already attained to; or that he cannot
be content with a moderate power: but because he cannot assure the power and
means to live well, which he hath present, without the acquisition of more. Power
does not consist simply in the ability to exert physical force; rather it is the presence
of the means "to obtain some future apparent good." Accordingly, wealth,
knowledge, honor, reputation, eloquence, generosity, friends, practical skills,
prudence, "good form," and good luck are all varieties of power.
Life in a “State of Nature”

Hobbes proceeds to describe what life would be like where people live in a
state of nature, that is, where they act according to their nature without the presence
of a civil government, or commonwealth. Thinking themselves relatively equal in
ability with everyone else, persons have equal hopes of attaining their goals.
Accordingly, when more than one person desires the same thing and it cannot be
shared, they struggle as enemies to satisfy their desire. Given this competitive
struggle, persons distrust one another and thus struggle all the more to gain
dominance so as to prevent some future injury. Finally as a matter of pride, persons
will fight to insure that others show proper respect. Thus, according to Hobbes, in
the nature of man, we find three principal causes of quarrel. First, competition;
second, diffidence; thirdly, glory.
The first, maketh men invade for gain; the second, for safety; and the third,
for reputation. The first use violence, to make themselves masters of other men's
persons, wives, children, and cattle; the second, to defend them; the third, for trifles,
as a word, a smile, a different opinion, and any other sign of undervalue, either
direct in their persons, or by reflection in their kindred, their friends, their nation,
their profession, or their name. Left to act according to their nature, without being
in awe of any government's power, human beings live in a state of war―fighting
actively or always being willing to fight. Hobbes offers the following famous
description.
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Rousseau's Theory – Jean-Jacques Rousseau’s “Notion of Human Nature and

Theory of State
Who is Jean-Jacques Rousseau?

Jean-Jacques Rousseau (born June 28, 1712, Geneva, Switzerland—died
July 2, 1778, Ermenonville, France) was a Swiss-born philosopher, writer, and
political theorist whose treatises and novels inspired the leaders of the French
Revolution and the Romantic generation.
Rousseau was the least academic of modern philosophers and in many ways
was the most influential. His thought marked the end of the European
Enlightenment (the “Age of Reason”). He propelled political and ethical thinking
into new channels. His reforms revolutionized taste, first in music, then in the other
arts. He had a profound impact on people’s way of life; he taught parents to take a
new interest in their children and to educate them differently; he furthered the
expression of emotion rather than polite restraint in friendship and love. He
introduced the cult of religious sentiment among people who had discarded
religious dogma. He opened people’s eyes to the beauties of nature, and he made
liberty an object of almost universal aspiration.
Rousseau’s Notion of Human Nature and Theory of State

Rousseau’s central philosophical goal was to identify the ways society had distorted
humanity’s innately good tendencies and characteristics. Jean-Jacques Rousseau
remains an important figure in the history of philosophy, both because of his
contributions to political philosophy and moral psychology and on account of his
influence on later thinkers. Rousseau’s own view of most philosophy and
philosophers was firmly negative, seeing them as post-hoc rationalizers of self-
interest, as apologists for various forms of tyranny, and as playing a role in the
alienation of the modern individual from humanity’s natural impulse to
compassion. The concern that dominates Rousseau’s work is to find a way of
preserving human freedom in a world where people are increasingly dependent on
one another to satisfy their needs. This concern has two dimensions: material and
psychological, of which the latter has greater importance. In the modern world,
human beings get their very sense of their identity and value from the opinion of
others, which Rousseau sees as corrosive of freedom and destructive of individual
authenticity. In his mature work, he principally explores two routes to achieving
and protecting freedom: the first is a political one aimed at constructing institutions
that permit and foster the co-existence of free and equal citizens in a community
where they themselves are sovereign; the second is a project for child development
and education that nurtures autonomy and avoids the genesis of the most destructive
forms of self-interest. However, though Rousseau believes the co-existence of
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human beings in relations of equality and freedom is possible, he is consistently

and overwhelmingly pessimistic that humanity will escape from a dystopia of
alienation, oppression, and unfreedom. In addition to his contributions to
philosophy, Rousseau was active as a composer and a music theorist, as the pioneer
of modern autobiography, as a novelist, and as a botanist. Rousseau’s appreciation
of the wonders of nature and his stress on the importance of feeling and emotion
made him an important influence on and anticipator of the romantic movement. To
a very large extent, the interests and concerns that mark his philosophical work also
inform these other activities, and Rousseau’s contributions in ostensibly non-
philosophical fields often serve to illuminate his philosophical commitments and
arguments.
To put it plainly, the quality of freedom that Rousseau attributes to human beings
in the state of nature does not sound like freedom worth having. More importantly,
it does not seem to offer a basis for the radical reconfiguration of the world effected
by entrance into this contract with other consenting human beings. Other than the
impulsive aversion to suffering, which Rousseau terms the natural virtue of pity,
and from which all other social virtues derive, it is hard to see just what freedom a
human being is supposed to possess. Indeed, as quoted above, Rousseau ultimately
suggests that true freedom is only a result of the binding together of individuals into
society, but freedom is also a necessary precondition of the founding of society.
What is called for is a robust account of human freedom diverted of the circularity
that I have tried to describe in Rousseau. True human freedom would have to be
self-legitimating, self-authorizing, in order to offer sufficient ground for the
developmental account that Rousseau wants to offer: the liberty that Rousseau
describes as “obedience to the law one has prescribed for oneself.” This is a thought
that German Idealism (e.g., Fichte, Kant, Hegel) will take to be the central problem
of modern philosophy—it is also this line of thinking that results for Russell in the
terrific destruction of the Second World War, at the hands of totalitarian empires.
Rousseau on Human Nature

Jean-Jacques Rousseau declared that our human nature is inherently good and we
are pure beings, but we get corrupted by society over time. Our Human Nature is
that we are born naturally pure, healthy and able to survive; we have natural
compassion and innocence as we are born inherently good. Rousseau states that
you would "do what is good for you with the least possible harm to others" as
humans are conscientious and not solely acting in self-interest. However, he says
that our human condition plays a big role in how our Human Nature emerges in
people as Rousseau asserts that society corrupts people due to conflicts over
resources (much like Hobbesian theory on conflict). Rousseau’s ethics to our
human nature is very non-pragmatic: he believes that individuals should be brought
up and developed in their own innate nature, uncorrupted by society – especially
the rich, urban and fashionable society – as "human institutions are one mass of
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folly and contradiction". Rousseau believed that people should not be brought up
in society to remain pure.
Rousseau has one big contradiction in his theory which renders his
perspective on human nature idealistic. If society is made up of innately good
people with good intrinsic value, how does is corrupt people? If people work
towards owning things to benefit them but with the least possible harm, there should
be low levels of conflict arising which means that there couldn't be any "innate bad"
in society. Society cannot corrupt pure humans as society is a social construct built
up by pure humans. In addition to this, Rousseau believed that children should be
brought up with a tailored education to their mental state but this is practically
impossible as he also wanted them isolated from the corruption of society.
Essentially, his prescription was that for someone to grow up to be pure, they could
not interact with the pure which makes no logical sense as the child would not
understand how they are to act.
Principles of Actions within Human Nature

Throwing aside, therefore, all those scientific books, which teach us only to
see men such as they have made themselves, and contemplating the first and most
simple operations of the human soul, I think I can perceive in it two principles prior
to reason, one of them deeply interesting us in our own welfare and preservation,
and the other exciting a natural repugnance at seeing any other sensible being, and
particularly any of our own species, suffer pain or death. It is from the agreement
and combination which the understanding is in a position to establish between these
two principles, without its being necessary to introduce that of sociability, that all
the rules of natural right appear to me to be derived―rules which our reason is
afterwards obliged to establish on other foundations, when by its successive
developments it has been led to suppress nature itself.
In proceeding thus, we shall not be obliged to make man a philosopher
before he is a man. His duties toward others are not dictated to him only by the later
lessons of wisdom; and, so long as he does not resist the internal impulse of
compassion, he will never hurt any other man, nor even any sentient being, except
on those lawful occasions on which his own preservation is concerned and he is
obliged to give himself the preference.
Note the claim, "In this way, we are not obliged to make man a philosopher
before making him a man." Rousseau thinks that our basic moral commands arising
from self-love and compassion exist prior to any elaborate reasoning such as that
involved in Hobbes' Laws of Nature. Of this compassion, Rousseau goes on to say,
It is then certain that compassion is a natural feeling, which, by moderating
the violence of love of self in each individual, contributes to the preservation of the
whole species. It is this compassion that hurries us without reflection to the relief
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of those who are in distress: it is this which in a state of nature supplies the place
of laws, morals, and virtues, with the advantage that none are tempted to disobey
its gentle voice: it is this which will always prevent a sturdy savage from robbing a
weak child or a feeble old man of the sustenance they may have with pain and
difficulty acquired, if he sees a possibility of providing for himself by other means:
it is this which, instead of inculcating that sublime maxim of rational justice, Do to
others as you would have them do unto you, inspires all men with that other maxim
of natural goodness, much less perfect indeed, but perhaps more useful; Do good
to yourself with as little evil as possible to others. In a word, it is rather in this
natural feeling than in any subtle arguments that we must look for the cause of that
repugnance, which every man would experience in doing evil, even independently
of the maxims of education. Although it might belong to Socrates and other minds
of the like craft to acquire virtue by reason, the human race would long since have
ceased to be, had its preservation depended only on the reasonings of the
individuals composing it.
In his later thought, this principle of compassion was refined into a concept
of conscience, "There is, then, deep in our souls an inborn principle of justice and
virtue by which, in spite of our maxims, we judge our actions and those of others
as good or bad; and it is to this principle that I give the name of conscience."
Corruption by Society
Given the principle of compassion, Rousseau differs sharply with Hobbes
on what the "state of nature" would be like. There would be no state of war or
continual misery. Rousseau points out that persons in society are more likely to
experience misery: savages never think of complaining about their lives or
committing suicide; but persons in society do. And he attributes warfare to
corruption by society that weakened natural compassion and enhanced social
differences:
Hence arose national wars, battles, murders, and reprisals, which shock
nature and outrage reason; together with all those horrible prejudices which class
among the virtues the honour of shedding human blood. The most distinguished
men hence learned to consider cutting each other's throats a duty; at length men
massacred their fellow-creatures by thousands without so much as knowing why,
and committed more murders in a single day's fighting, and more violent outrages
in the sack of a single town, than were committed in the state of nature during whole
ages over the whole earth. Such were the first effects we could see to have followed
the division of mankind into different communities.
According to Rousseau, Hobbes "improperly admitted, as a part of savage
man's concern for self-preservation, the gratification of a multitude of passions
which are the work of society and have made laws necessary. "There is no cruelty
in human nature itself, society is the great corrupter:
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Inequality
Of all the evils created by society, inequality is the worst, for Rousseau,
because it is the root of most of the others. Inequalities arose when individuals, in
coming together socially, substituted: (1) specialization of labor for relative self-
sufficiency and (2) private property for common ownership of the earth's bounty.
The resulting inequalities produced slavery and poverty, and even more.
The pursuit of wealth, social standing, and conquest―all of which result in
loss of virtue―is traceable to the recognition of inequality as a fact of life along
with a refusal to accept a lower station than others. Individuals feel generally equal
to others and are unwilling to accept socially created inequalities that confer lower
status upon them, because this lower status threatens their self-esteem. Thus, social
inequality succeeds in shifting their sense of self-esteem from what they think of
themselves to what others think of them. To impress others, at any cost in any way
they can, they must make money, have what others have, be fashionable in their
tastes, and be members of a "better" class. The net result is a triumph of artificiality,
appearance, and vice at the expense of natural inclinations, virtue, wisdom, and real
happiness.
Savaged and Civilized People
Rousseau tries to capture the effects of society, or civilization, on human
beings in the following passage:
The savage and the civilized man, differ so much in the bottoms of their hearts and
in their inclinations, that what constitutes the supreme happiness of one would reduce the
'other to despair. The former breathes only peace and liberty; he desires only to live and be
free from labour; even the ataraxia of the Stoic falls far short of his profound indifference
to every other object. Civilized man, on the other hand, is always moving, sweating, toiling,
and racking his brains to find still more laborious occupations: he goes on in drudgery to
his last moment, and even seeks death to put himself in a position to live, or renounces life
to acquire immortality. In reality, the source of all these differences is, that the savage lives
within himself, while social man lives constantly outside himself, and only knows how to
live in the opinion of others, so that he seems to receive the consciousness of his own
existence merely from the judgment of others concerning him. It is not to my present
purpose to insist on the indifference to good and evil which arises from this disposition, in
spite of our many fine works on morality, or to show how, everything being reduced to
appearances, there is but art and mummery in even honour, friendship, virtue, and often
vice itself, of which we at length learn the secret of boasting; to show, in short, how, always
asking others, what we are, and never daring to ask ourselves, in the midst of so much
philosophy, humanity, and civilization, and of such sublime codes of morality, we have
nothing to show for ourselves but a frivolous and deceitful appearance, honour without
virtue, reason without wisdom, and pleasure without happiness. It is sufficient that I have
proved that this is not by any means the original state of man, but that it is merely the spirit
of society, and the inequality which society produces, that thus transform and alter all our
natural inclinations.
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Comparison of Hobbesian and Rousseau’s Theory – Thomas Hobbes’

Philosophy of Human Nature vs Jean-Jacques Rousseau’s Notion of Human
Nature and Theory of State
Hobbes believed this violence was a result of human nature: human beings
are never content merely to satisfy their own needs because they have “a perpetual
and restless desire of power after power, that ceaseth only in death.”[3] The desire
for domination over others inevitably leads to conflict.[4] Hobbes argued that
government was justified because only it could prevent the violence endemic to the
state of nature.
Rousseau’s picture of the state of nature, and human nature, was the
opposite. He argued that people in their natural state were motivated by what he
called amour de soi: a “love of self.” This meant living primarily to eat, sleep and
reproduce for the continuation of the species.[5] People with such minimal desires
could meet their needs without resorting to violence[6] and so life was peaceful, not
the war “of every man, against every man” that Hobbes theorized.
Whereas Hobbes relies upon reason and the threat of powerful, centralized
authority to provide an ethical and social system that controls human nature,
Rousseau trusts human nature and advocates opportunity for its free expression.
Rousseau thinks that society suppresses the good, natural feelings in our nature and
reason often constructs elaborately artificial rationalizations that smother our sense
of compassion and justify horrendous acts. He does not oppose the use of reason
itself; but he opposes this smothering of feelings for the sake of being rational. The
origin of morality lies simply in our natural feelings, prior to any exact reasoning;
and reason is as likely to become a tool of social corruption as it is likely to become
an instrument for good. For Rousseau, being able to will freely what we want to do,
taking our natural feelings into account, makes for a happy, healthy, moral person.
Hobbes, on the other hand, does not trust natural feelings. Natural feelings incline
human beings to be self-interested power-seekers, quarrelsome by nature, covetous
for what others have, and petty about their reputations. Give these feelings free rein
and the result is a state of war. Reason and governmental power are our best
protection from the dangerous tendencies within our own nature.
Both Hobbes and Rousseau regard self-interest as a fundamental element in

human nature. For Hobbes, all voluntary actions are naturally directed in the service
of self-interest; accordingly, all his moral and socio-political recommendations are
directed toward an "enlightened" self-interest. Thus peace is not desirable for the
sake of humanity; rather it is desirable because it serves each individual's own self-
interest. Hobbes never issues altruistic exhortations! But Rousseau does. While he
grants the important function of self-preservation, or self-love, he tempers the
significance of this function by recognizing also the place of compassion and
conscience as principles of action in human nature. Provided that society has not
14
corrupted our sense of self-interest to the point where it becomes ravenous in its
demands, the principles of compassion and conscience offer ample incentives to
serve the interests of our fellow human beings.
Whereas Rousseau locates the origin of morality in human nature itself,
Hobbes locates it in the more complex functions of reason, cooperative agreement,
and governmental power. The existence of moral rules, effective in practice,
requires specific sorts of social relationships. There is no morality embedded in
human nature. Accordingly, Hobbes admits a condition of amorality, namely, a state
of war, in which no moral rules apply and "anything goes." He does not admire this
condition of amorality; indeed he strives mightily to eliminate it. Yet he thinks that
we must start with the recognition that human nature, left to itself,
produces―instead of moral progress―lives that are "solitary, poor, nasty, brutish,
and short." For Rousseau, on the other hand, no condition of amorality truly exists.
The demands of compassion and conscience always remain within us. In the interest
of self-preservation, and self-love, we have the right to take those steps necessary
for our protection, freedom, and basic wants. And taken together―self-
preservation, self-love, compassion and conscience comprise the principles of
morality inherent in human nature.
Given their differences with respect to human nature, we are not surprised
by their consequent differences regarding the state of nature, the effects of society,
and the proper directing of human life.
15
The Nature of Human Being – An Essay by Juliana Pecho
The Enduring Mystery: The Nature of Human Beings
Human nature is a complex tapestry woven from threads of biology, society,

and individual experience. At its core lies a drive for survival, inherited from our
evolutionary past. This primal urge manifests in our need for food, shelter, and
safety, pushing us to seek resources and build communities.
Layered on top of this basic instinct are powerful emotions. We crave
connection and love, forming bonds with family, friends, and romantic partners. We
yearn for knowledge and understanding, leading us to explore the world around us
and push the boundaries of science and art.
However, human nature also possesses a darker side. Competition and
aggression, once essential for securing resources, can erupt into violence and
conflict. Fear of the unknown can morph into prejudice and hatred.
The good news is that humans are not shackled to these primal urges. We
are endowed with a unique capacity for reason and empathy. We can choose
cooperation over competition, compassion over cruelty.
Throughout history, societies have grappled with the complexities of human
nature. Laws, religions, and social norms have been established to channel our
instincts towards a more positive and productive existence. The journey to
understand ourselves is a never-ending one, but by acknowledging both the light
and shadow within, we can strive to create a brighter future for humanity.
Theoretical Support of Nature of Human Beings
For millennia, philosophers, scientists, and theologians have grappled with

the enigmatic question: what is the nature of human beings? We are a curious mix
of biological inheritance and cultural conditioning, existing at the nexus of nature
and nurture. Charles Darwin's theory of evolution by natural selection provides a
framework for understanding our physical form, placing us firmly within the animal
kingdom However, humans possess a unique blend of cognitive abilities, including
language, self-awareness, and complex problem-solving skills, setting us apart
from other creatures.
16
This exceptional cognitive capacity fuels our inherent drive for exploration
and discovery. We are constantly pushing the boundaries of knowledge, seeking to
understand the universe around us and our place within it. This insatiable curiosity
has led to remarkable scientific advancements, artistic masterpieces, and
philosophical treatises that attempt to unravel the very essence of existence. As E.O.
Wilson, a renowned biologist, argues, "The exploration instinct is not just random
curiosity. It is a deep, genetically programmed drive to map the territory, to learn
the rules of the game". This drive to explore and understand extends beyond the
physical world, encompassing the realm of emotions, ethics, and spirituality.
Human beings are inherently social creatures, driven by a fundamental need
for connection and belonging. We form complex social groups, families, and
communities that provide us with emotional support, a sense of identity, and
opportunities for collaboration.
Social psychologist Abraham Maslow's hierarchy of needs posits that
belonging and love are essential human needs, ranking just above basic
physiological necessities like food and shelter [Motivation and Personality]. This
social nature fosters cooperation and empathy, allowing us to achieve tasks beyond
the capabilities of any individual. However, our social bonds can also be a source
of conflict, as competition for resources, differing values, and cultural clashes can
lead to social strife and violence.
Our capacity for creativity sets us further apart from other animals. We
express ourselves through art, music, literature, and dance, leaving behind a rich
tapestry of cultural artifacts that tell the story of our existence. This creativity allows
us to imagine new possibilities, to transcend the limitations of the present and
envision a better future. As Albert Einstein observed, "Creativity is intelligence
having fun." However, this creative urge can also be a double-edged sword. It can
fuel innovation and progress, but it can also lead to the development of destructive
technologies and ideologies.
The nature of human beings remains a work in progress, a complex interplay
of biology, culture, and individual choices. We are capable of immense compassion
and barbarity, of breathtaking innovation and devastating destruction.
Understanding our inherent strengths and weaknesses is crucial for navigating the
challenges of the future and building a more just and sustainable world.
17
Cadocian as a Young Professional — An Essay by Juliana Pecho
The Making of a Professional: Cadocian’s Journey
As a Cadocian, we encounter numerous challenges in our life. Students are

the lifeblood of academia, but their journeys are rarely smooth sailing. Beneath the
facade of backpacks and lectures lies a complex web of challenges that can impact
their academic performance, well-being, and overall success. This term paper will
delve into the common struggles faced by students and explore the strategies they
can employ to overcome them.
The Battlefield of Challenges
Students grapple with a multitude of difficulties, both academic and

personal. Here's a breakdown of some prominent struggles:
Academic Pressure: The weight of deadlines, exams, and maintaining good
grades can be a constant source of stress. Difficulty grasping concepts, keeping up
with the workload, and the fear of failure can lead to anxiety and demotivation.
Time Management: Juggling classes, assignments, extracurricular
activities, and a social life can be a herculean task. Poor time management skills
can lead to procrastination, missed deadlines, and a feeling of being constantly
overwhelmed.
Financial Strain: The burden of tuition fees, living expenses, and academic
materials can be a significant stressor, especially for students from low-income
backgrounds. The pressure to work part-time can create a time crunch and impact
academic performance.
Mental Health Concerns: The academic pressure and social anxieties can
lead to a decline in mental well-being. Students may experience symptoms of
depression, anxiety, and loneliness, further hindering their academic progress.
Lack of Support Systems: Feeling isolated and unsupported can exacerbate
any existing challenges. Students might struggle to find adequate academic
guidance, lack a strong social network, or have strained family relationships.
18
Strategies for Triumph

Despite the hurdles, students can develop effective strategies to navigate
these challenges and achieve academic success. Here are some key approaches:
Time Management Techniques: Utilizing tools like planners, calendars, and
prioritization techniques can help students allocate time effectively for academics,
personal pursuits, and relaxation.
Seeking Academic Support: University resources like tutoring centers,
workshops, and office hours with professors can provide valuable academic
guidance and support in overcoming specific subject-related challenges.
Building a Support Network: Connecting with classmates, forming study
groups, and seeking support from friends, family, or mentors can create a safety net
and a sense of belonging.
Prioritizing Mental Health: Self-care practices like mindfulness exercises,
regular physical activity, and maintaining a healthy sleep schedule are crucial for
managing stress and promoting mental well-being. Additionally, seeking
professional help from counselors or therapists should not be seen as a sign of
weakness.
Financial Planning and Resource Management: Budgeting effectively,
exploring scholarships and grants, and seeking part-time jobs that offer flexible
hours can ease the financial burden. Universities often have financial aid offices
that can provide guidance and resources for students facing financial hardship.
The student experience is a complex tapestry woven with academic
pursuits, personal growth, and inevitable challenges. Recognizing these struggles
and equipping students with effective coping mechanisms is crucial for their
academic success and overall well-being. By fostering supportive environments,
promoting healthy study habits, and prioritizing mental health, universities and
individuals can empower students to overcome hurdles and reach their full
potential.
From Calamba Doctors' College to Professional: A Journey of Growth
Calamba Doctors' College (CDC) serves as a fertile ground for students to

cultivate the knowledge and skills necessary to blossom into competent and ethical
professionals. This essay will explore the various aspects of CDC that contribute to
this growth, transforming students into the pillars of their chosen fields.
19
Academic Foundation
The academic curriculum at CDC provides a strong foundation for
professional development. Courses are designed to be rigorous and relevant,
equipping students with the theoretical knowledge and practical skills specific to
their chosen field. Whether it's the intricacies of human biology for aspiring
doctors, the complexities of financial analysis for business majors, or the nuances
of communication for future nurses, CDC ensures students graduate with a deep
understanding of their chosen profession.
Beyond the Classroom
CDC's commitment to student growth extends beyond textbooks and
lectures. The college fosters a culture of practical learning through laboratory
experiences, internships, and clinical rotations. These opportunities allow students
to apply their theoretical knowledge in real-world settings, developing essential
hands-on skills and gaining invaluable experience working with professionals. This
blend of theoretical knowledge and practical application prepares students for the
challenges and responsibilities they will face in their careers.
Professionalism and Ethics
CDC recognizes the importance of nurturing not just competent
professionals, but also ethical and well-rounded individuals. The college
incorporates ethical principles and professional conduct into its curriculum,
ensuring students graduate with a strong moral compass. Through coursework,
seminars, and interactions with faculty, students develop a sense of professionalism,
social responsibility, and a commitment to lifelong learning – qualities vital for
success in any profession.
Supportive Environment
The college fosters a supportive learning environment that encourages
student growth. Faculty members at CDC act not only as instructors, but also as
mentors, providing guidance and support throughout the academic journey. The
college also offers various support services, such as academic counseling and career
guidance, empowering students to reach their full potential. This supportive
network fosters a sense of belonging and creates an environment conducive to both
academic and personal growth.
Professional Identity and Values:
CDC plays a crucial role in shaping its students' professional identity. The
College's code of ethics establishes a foundation of integrity and patient advocacy.
Through mentorship programs, students gain valuable guidance from experienced
faculty members who serve as role models for ethical and compassionate practice.
20
These experiences help students internalize the core values that will guide their
conduct as healthcare professionals.
Concluding the narrative;
Calamba Doctors' College goes beyond imparting medical knowledge. It

cultivates well-rounded professionals equipped with the technical skills, emotional
intelligence, and commitment to lifelong learning that are essential for success in
the healthcare field. By fostering a culture of academic excellence, compassionate
care, and ethical practice, CDC empowers its students to embark on a rewarding
journey of healing and service. Calamba Doctors' College plays a pivotal role in
shaping students into well-equipped and ethical professionals. Through a rigorous
academic curriculum, practical learning opportunities, an emphasis on
professionalism and ethics, and a supportive environment, CDC equips its students
with the tools and values they need to thrive in their chosen fields and make
significant contributions to society. CDC graduates emerge not just with
qualifications, but with the confidence, competence, and compassion to excel in
their professions and become true assets to their communities.
Nature of Human Being as a Cadocian Young Professional — An Essay by

Juliana Pecho
Through the Looking Glass - A Calamba Doctor's College Student's Exploration

of Human Nature in the Professional Sphere
As a student of Calamba Doctors' College, venturing into the professional

sphere presents a unique opportunity to explore the intricacies of human nature.
The sterile environment of textbooks and classrooms gives way to the vibrant, often
messy, world of work. Here, amidst the pressures of deadlines, the complexities of
interpersonal relationships, and the ethical dilemmas that arise, one gains a
firsthand understanding of who we are as humans in this professional context.
This exploration begins with self-discovery. The professional world acts as

a mirror, reflecting our strengths, weaknesses, and biases. We encounter colleagues
who challenge our perspectives, pushing us to confront our limitations and expand
our skillset. The pressure to perform reveals our capacity for resilience and
perseverance, while moments of success illuminate our potential for leadership and
collaboration. This self-awareness, honed through professional experiences, is a
cornerstone of navigating human dynamics in the workplace.
21
The professional sphere also offers a window into the motivations and
behaviors of others. We interact with individuals from diverse backgrounds, each
with their own set of values, priorities, and communication styles. Understanding
these nuances becomes crucial for building rapport, fostering teamwork, and
navigating potential conflicts. We learn to appreciate the power of empathy, the
importance of active listening, and the art of navigating office politics – all essential
skills for navigating the complex web of human relationships in the workplace.
Furthermore, the professional world presents ethical dilemmas that test the
very core of our character. Situations arise where personal gain may conflict with
professional integrity, or where the needs of the team may seem to contradict the
well-being of an individual. Witnessing and potentially being a part of such
situations sheds light on the moral compass that guides human behavior. It compels
us to confront our own values and make choices that align with our principles, even
in the face of pressure or temptation.
Through these experiences, a Calamba Doctors' College student's

exploration of human nature in the professional sphere becomes a journey of self-
discovery, an exercise in understanding others, and a crucible for ethical decision-
making. It is a continuous learning process that shapes not only our professional
skills but also our understanding of ourselves and the world around us.
The Dance of Humanity - A Calamba Doctors' College Student's Exploration of

Power Dynamics in the Workplace
The professional sphere is a fascinating stage where the intricate dance of

human nature unfolds, particularly in the realm of power dynamics. As a student of
Calamba Doctors' College, stepping into this world allows for a unique exploration
of how power structures influence behavior, decision-making, and overall
workplace culture.
One readily observes the hierarchical nature of most organizations.

Authority figures wield varying degrees of power, influencing the actions and
decisions of their subordinates. This dynamic can be a source of motivation and
guidance, but it can also lead to feelings of disempowerment or frustration,
particularly when power is wielded with an iron fist. Witnessing such dynamics
allows students to develop an understanding of leadership styles and their impact
on employee morale and productivity.
Beyond formal hierarchies, informal power structures also emerge. These

may be based on expertise, personality, or social connections. Observing these
dynamics allows students to appreciate the importance of building relationships,
22
advocating for themselves, and navigating office politics. It highlights the subtle
ways in which influence is exerted and decisions are swayed, often beyond the
confines of formal authority.
The exploration of power goes beyond mere observation; it requires self-

reflection. Students must recognize their own position within the power structure
and how it shapes their interactions with others. This includes understanding how
their background, skills, and communication style influence how they are perceived
and treated. By acknowledging these dynamics, students can develop strategies for
advocating for themselves, influencing decision-making, and promoting a more
equitable workplace culture.
Ultimately, a Calamba Doctors' College student's exploration of power

dynamics in the workplace is not just about understanding structures and strategies.
It is about recognizing the human element that drives these dynamics – the desire
for recognition, the fear of failure, the need for belonging. By acknowledging these
underlying motivations, students can navigate the professional landscape with
greater empathy, build stronger relationships, and work towards creating a
workplace where power is used responsibly and ethically.
The Compass of Morality - A Calamba Doctors' College Student's Exploration of

Ethical Dilemmas in the Professions
The world of work presents a multitude of challenges, but none are perhaps
as profound as the ethical dilemmas that can arise. As a student of Calamba Doctors'
College, entering the professional sphere offers a unique opportunity to explore the
complexities of moral decision-making in real-world scenarios.
These dilemmas can manifest in various forms. A student nurse may witness
a colleague cutting corners on patient care. A future doctor may face pressure to
prescribe unnecessary medication. These situations force students to confront the
dissonance between professional codes of conduct and the realities of the
workplace. Witnessing and potentially being a part of such.
23
CONCLUSION
In concluding thus term paper, the exploration of human nature is an

enduring endeavor that seeks to unravel the intricate fabric of human existence.
From the diverse perspectives of philosophers, scientists, and theorists, we see a
rich tapestry emerge, one that highlights the complexity, contradictions, and
profound potential of humanity. As we continue to grapple with the interplay of
inherent traits, environmental influences, and societal dynamics, the debate
persists, offering new avenues for understanding ourselves and shaping our
collective future. Embracing this complexity, we are invited to contemplate our
roles in a world that is both wondrous and precarious, forging a path that reflects
the best of our nature while acknowledging and addressing its challenges.
Human nature is a multifaceted tapestry interwoven with our primal drive
for survival and our deep emotional desires for connection, knowledge, and
understanding. While our darker instincts of competition and fear exist, we possess
the unique ability to choose empathy and cooperation. Throughout history, societies
have sought to harness these complexities through laws, religions, and social
norms. Embracing both the positive and negative aspects of our nature, we can
strive for a brighter future. Let us continue to explore and understand ourselves,
leading to a more compassionate and harmonious existence for all.
Additionally, the journey of a Cadocian student is riddled with various
challenges, yet it's crucial to acknowledge and address these hurdles in order to
ensure their academic success and well-being. From academic pressure and time
management to financial strain and mental health concerns, students face a
battleground of adversities. However, through effective time management, seeking
academic support, building a strong support network, prioritizing mental health,
and financial planning, students can triumph over these challenges. It's essential for
universities and individuals to create an environment that fosters resilience and
supports students in their pursuit of success. By doing so, we can empower students
to overcome these obstacles and flourish in their academic endeavors. And the
journey from Calamba Doctors' College itself to the professional world
encapsulates a transformational process marked by academic rigor, practical
experiences, ethical grounding, and unwavering support. This journey goes far
beyond mere education, instilling in students the values, skills, and mindset
required to thrive in their chosen fields. As graduates of CDC, individuals emerge
not only as competent professionals but also as empathetic and ethical practitioners,
embodying the essence of service and commitment to excellence. The impact of
CDC resonates in the personal and professional growth of its alumni, shaping the
future of healthcare with integrity and compassion.
24
Lastly, our exploration of human nature has illuminated its multifaceted and
enigmatic essence. We have delved into diverse perspectives, from the biological
and evolutionary to the psychological and philosophical, to unravel the intricacies
of what defines us as human beings. As aspiring healthcare professionals from
Calamba Doctors' College, this understanding becomes integral to our interactions
with patients, colleagues, and the community. By embracing this intellectual
journey with curiosity and open-mindedness, we lay the foundation for empathy,
compassion, and a deeper connection with those we serve. As we step into our
careers, let us carry forward the insights gained, using them not only to enrich our
professional lives but also to foster personal growth. The study of human nature is
an ongoing pursuit—one that promises to shape our paths and impact those around
us with understanding and empathy.
All in all, this term paper offer a compelling exploration of the multifaceted
nature of human beings within the professional sphere. From self-discovery to
power dynamics and ethical dilemmas, the essays acknowledge the complexities of
human behavior and decision-making in the workplace. Through keen observation
and introspection, the author navigates the nuances of professional interactions,
advocating for a deeper understanding of human nature. This thought-provoking
journey invites readers to reflect on their own experiences and consider the impact
of their actions within the professional landscape. As we absorb these insights, let
us endeavor to navigate the complexities of the professional world with empathy,
integrity, and a commitment to ethical decision-making.
25
REFERENCES
Wikipedia contributors. (2024, April 30). Thomas Hobbes. Wikipedia.

https://en.m.wikipedia.org/wiki/Thomas_Hobbes
Hobbes’s Moral and Political Philosophy (Stanford Encyclopedia of Philosophy).

(2022, September 12). https://plato.stanford.edu/entries/hobbes-moral/
Redirect notice. (n.d.).

https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https:
//philarchive.org/archive/BIGHCO&ved=2ahUKEwiLhPCAnt-
OvVaw3iZN8nFC0ODiysvrlCyrAE
Hobbes, Thomas: Methodology | Internet Encyclopedia of Philosophy. (n.d.).

https://iep.utm.edu/hobmeth/
Thomas Hobbes. (n.d.).

https://www.d.umn.edu/cla/faculty/jhamlin/4111/Hobbes/Thomas%20Hobbes.htm
Ss. (2024, January 30). Thomas Hobbes's human nature. yoopery.

https://yoopery.com/thomas-hobbes-human-nature/?expand_article=1
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Humanities Core Research blog.
https://sites.uci.edu/humcoreblog/2016/11/07/rousseau-and-the-nature-of-human-
freedom/
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Jean Jacques Rousseau (Stanford Encyclopedia of Philosophy). (2023, April 21).

https://plato.stanford.edu/entries/rousseau/
https://yashmahajan.wixsite.com/yashtheory/post/jean-jacques-rousseau-on-
human-nature
Jean Jacques Rousseau’s View on Human Nature - 755 words | Bartleby. (n.d.).
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Nature-FJ6HPKRN6
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Editor. (2016b, November 7). Rousseau and the Nature of Human Freedom |
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Philosophical issues: human nature - Hobbes and Rousseau. (n.d.-b).

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~ 1000-Word Philosophy: An Introductory Anthology. (2023, July 26). Rousseau

on Human Nature: “Amour de soi” and “Amour propre.” 1000-Word Philosophy:
An Introductory Anthology.
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Jean Jacques Rousseau (Stanford Encyclopedia of Philosophy). (2023b, April 21).

https://plato.stanford.edu/entries/rousseau/
27

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Calamba Doctors’ College

Virborough Subdivision, Parian, Calamba City, Laguna, 4027

“Unveiling the Human Tapestry: A Young Professional's Exploration

Throughout history, philosophers, scientists, and everyday people have

This exploration is particularly relevant for those of us entering the

As we embark on this intellectual journey, let us approach it with a spirit of

Background and History and Brief Description of the Institution, Calamba

Nestled in the heart of Calamba, Laguna, Philippines, stands Calamba

Calamba Doctors' College (CDC) is a non-stock, non-profit private college

Who are the “Cadocians”?

Brief Concept of Nature of a Human Being

For millennia, the question of what makes us human has captivated

Theories of The Nature of Human Beings

The question of what defines human nature has sparked a multitude of

Philosophical perspectives also offer contrasting views. Hobbesian theory

Hobbesian Theory – Thomas Hobbes’ “Philosophy of Human Nature”

Who is Thomas Hobbes?

The 17th Century English philosopher Thomas Hobbes is now widely

Hobbes’ Theory of Philosophy of Human Nature

absolutely solitary individual. every man sees a different world, separate

Materialist View of Human Nature

Origins of Good and Evil

Life in a “State of Nature”

Rousseau's Theory – Jean-Jacques Rousseau’s “Notion of Human Nature and

Who is Jean-Jacques Rousseau?

Rousseau’s Notion of Human Nature and Theory of State

human beings in relations of equality and freedom is possible, he is consistently

Rousseau on Human Nature

Principles of Actions within Human Nature

Comparison of Hobbesian and Rousseau’s Theory – Thomas Hobbes’

Both Hobbes and Rousseau regard self-interest as a fundamental element in

The Nature of Human Being – An Essay by Juliana Pecho

The Enduring Mystery: The Nature of Human Beings

Human nature is a complex tapestry woven from threads of biology, society,

Theoretical Support of Nature of Human Beings

For millennia, philosophers, scientists, and theologians have grappled with

Cadocian as a Young Professional — An Essay by Juliana Pecho

The Making of a Professional: Cadocian’s Journey

As a Cadocian, we encounter numerous challenges in our life. Students are

The Battlefield of Challenges

Students grapple with a multitude of difficulties, both academic and

Strategies for Triumph

From Calamba Doctors' College to Professional: A Journey of Growth

Calamba Doctors' College (CDC) serves as a fertile ground for students to

Professional Identity and Values:

Concluding the narrative;

Calamba Doctors' College goes beyond imparting medical knowledge. It

Nature of Human Being as a Cadocian Young Professional — An Essay by

Through the Looking Glass - A Calamba Doctor's College Student's Exploration

As a student of Calamba Doctors' College, venturing into the professional

This exploration begins with self-discovery. The professional world acts as

Through these experiences, a Calamba Doctors' College student's

The Dance of Humanity - A Calamba Doctors' College Student's Exploration of

The professional sphere is a fascinating stage where the intricate dance of

One readily observes the hierarchical nature of most organizations.

Beyond formal hierarchies, informal power structures also emerge. These

The exploration of power goes beyond mere observation; it requires self-

Ultimately, a Calamba Doctors' College student's exploration of power

The Compass of Morality - A Calamba Doctors' College Student's Exploration of

In concluding thus term paper, the exploration of human nature is an