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Sex Differences in Humans
Sex differences in humans have been studied in a variety of fields. In humans, biological sex is determined by five factors present at birth: the presence or absence of a Y chromosome, the type of gonads, the sex hormones, the internal reproductive anatomy (such as the uterus), and the external genitalia. Genetic sex is determined solely by the presence or absence of a Y chromosome. A child's presumed sex is determined at birth by observation of the external genitalia. Sex differences generally refer to traits that are sexually dimorphic. A subset of such differences is hypothesized to be a product of the evolutionary process of sexual selection.
  • 2.3K
  • 16 Nov 2022
Topic Review
Hatha Yoga
Hatha yoga is a branch of Yoga, one of the six schools of Hinduism. The word haṭha literally means "force" and thus alludes to a system of physical techniques.:770:527 In India hatha yoga is associated in popular tradition with the 'Yogis' of the Natha Sampradaya through its mythical founder Matsyendranath. Matsyendranath, also known as Minanath or Minapa in Tibet, is celebrated as a saint in both Buddhist and Hindu tantric and hatha yoga schools. However, James Mallinson associates hatha yoga with the Dashanami Sampradaya and the mystical figure of Dattatreya. According to the Dattatreya Yoga Śastra, there are two forms of hatha yoga: one practiced by Yajñavalkya consisting of the eight limbs of ashtanga yoga and another practiced by Kapila consisting of eight mudras. Currently, the oldest dated text to describe hatha yoga, the Amṛtasiddhi, comes from a tantric Buddhist milieu. The oldest texts to use the actual verbiage of hatha are also Vajrayana Buddhist. In the 20th century, hatha yoga, particularly asanas (the physical postures), became popular throughout the world as a form of physical exercise, and is now colloquially termed simply as "yoga."
  • 2.3K
  • 24 Nov 2022
Topic Review
Arhat
In Buddhism, an arhat (Sanskrit) or arahant (Pali) is one who has gained insight into the true nature of existence and has achieved nirvana. Mahayana Buddhist traditions have used the term for people far advanced along the path of Enlightenment, but who may not have reached full Buddhahood. The understanding of the concept has changed over the centuries, and varies between different schools of Buddhism and different regions. A range of views on the attainment of arhats existed in the early Buddhist schools. The Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Bahuśrutīya, Prajñaptivāda, and Caitika schools all regarded arhats as imperfect in their attainments compared to buddhas. Mahayana Buddhist teachings urge followers to take up the path of a bodhisattva, and to not fall back to the level of arhats and śrāvakas. The arhats, or at least the senior arhats, came to be widely regarded by Theravada buddhists as "moving beyond the state of personal freedom to join the Bodhisattva enterprise in their own way". Mahayana Buddhism regarded a group of Eighteen Arhats (with names and personalities) as awaiting the return of the Buddha as Maitreya, while other groupings of 6, 8, 16, 100, and 500 also appear in tradition and Buddhist art, especially in East Asia called luohan or lohan. They may be seen as the Buddhist equivalents of the Christian saint, apostles or early disciples and leaders of the faith.
  • 2.3K
  • 28 Nov 2022
Topic Review
Courage
Courage (also called bravery or valor) is the choice and willingness to confront agony, pain, danger, uncertainty, or intimidation. Valor is courage or bravery, especially in battle. Physical courage is bravery in the face of physical pain, hardship, even death, or threat of death; while moral courage is the ability to act rightly in the face of popular opposition, shame, scandal, discouragement, or personal loss. The classical virtue of fortitude (andreia, fortitudo) is also translated "courage", but includes the aspects of perseverance and patience. In the Western tradition, notable thoughts on courage have come from philosophers Socrates, Plato, Aristotle, Aquinas, and Kierkegaard, as well as Christian beliefs and texts. In the Hindu tradition, mythology has given many examples of bravery, valor and courage, with examples of both physical and moral courage exemplified. In the Eastern tradition, some thoughts on courage were offered by the Tao Te Ching.
  • 2.3K
  • 28 Oct 2022
Topic Review
Sadhu
A sadhu (IAST: sādhu (male), sādhvī or sādhvīne (female)), also spelled saddhu, is a religious ascetic, mendicant (monk) or any holy person in Hinduism and Jainism who has renounced the worldly life. They are sometimes alternatively referred to as jogi, sannyasi or vairagi. It literally means one who practises a ″sadhana″ or keenly follows a path of spiritual discipline. Although the vast majority of sādhus are yogīs, not all yogīs are sādhus. The sādhu is solely dedicated to achieving mokṣa (liberation), the fourth and final aśrama (stage of life), through meditation and contemplation of Brahman. Sādhus often wear simple clothing, such saffron-coloured clothing in Hinduism, white or nothing in Jainism, symbolising their sannyāsa (renunciation of worldly possessions). A female mendicant in Hinduism and Jainism is often called a sadhvi, or in some texts as aryika.
  • 2.2K
  • 10 Nov 2022
Topic Review
Ontological Turn
The ontological turn broadly relates to a development in a number of philosophical and academic disciplines that led to an increased focus on being. The ontological turn in anthropology is not concerned with anthropological notions of culture, epistemology, nor world views. Instead, the ontological turn generates interest in being in the world and accepts that different world views are not simply different representations of the same world. Rather, people have different perspectives and people see the world in different ways, but the world is still the world. Therefore, the ontological turn refers to a change in perspective that suggests that difference can be understood, not in terms of a difference in world views, but a differences in worlds and all of these worlds are of equal validity.
  • 2.2K
  • 19 Oct 2022
Topic Review
Jewish Atheism
Jewish atheism refers to the atheism of people who are ethnically and (at least to some extent) culturally Jewish. Because Jewish identity is ethnoreligious (i.e., it encompasses ethnic as well as religious components), the term "Jewish atheism" does not inherently entail a contradiction. Based on Jewish law's emphasis on matrilineal descent, even religiously conservative Orthodox Jewish authorities would accept an atheist born to a Jewish mother as fully Jewish.
  • 2.2K
  • 11 Nov 2022
Topic Review
Postbiological Evolution
Postbiological evolution is a form of evolution which has transitioned from a biological paradigm, driven by the propagation of genes, to a nonbiological (e.g., cultural or technological) paradigm, presumably driven by some alternative replicator (e.g., memes or temes), and potentially resulting in the extinction, obsolescence, or trophic reorganization of the former. Researchers anticipating a postbiological universe tend to describe this transition as marked by the maturation and potential convergence of high technologies, such as artificial intelligence or nanotechnology.
  • 2.2K
  • 25 Nov 2022
Topic Review
Christian Atheism
Christian atheism is a form of Christianity that rejects theistic claims of Christianity, but draws its beliefs and practices from Jesus' life and/or teachings as recorded in the New Testament Gospels and other sources. Christian atheism takes many forms:
  • 2.1K
  • 02 Nov 2022
Topic Review
Wild Animal Suffering
Wild animal suffering is the suffering experienced by nonhuman animals living outside of direct human control, due to harms such as disease, injury, parasitism, starvation and malnutrition, dehydration, weather conditions, natural disasters, and killings by other animals, as well as psychological stress. Some estimates indicate that the vast majority of individual animals in existence live in the wild. A vast amount of natural suffering has been described as an unavoidable consequence of Darwinian evolution and the pervasiveness of reproductive strategies which favor producing large numbers of offspring, with a low amount of parental care and of which only a small number survive to adulthood, the rest dying in painful ways, has led some to argue that suffering dominates happiness in nature. The topic has historically been discussed in the context of the philosophy of religion as an instance of the problem of evil. More recently, starting in the 19th-century, a number of writers have considered the suspected scope of the problem from a secular standpoint as a general moral issue, one that humans might be able to take actions toward preventing. There is considerable disagreement around this latter point as many believe that human interventions in nature, for this reason, should not take place because of practicality, valuing ecological preservation over the well-being and interests of individual animals, considering any obligation to reduce wild animal suffering implied by animal rights to be absurd, or viewing nature as an idyllic place where happiness is widespread. Some have argued that such interventions would be an example of human hubris, or playing God and use examples of how human interventions, for other reasons, have unintentionally caused harm. Others, including animal rights writers, have defended variants of a laissez-faire position, which argues that humans should not harm wild animals, but that humans should not intervene to reduce natural harms that they experience. Advocates of such interventions argue that animal rights and welfare positions imply an obligation to help animals suffering in the wild due to natural processes. Some have asserted that refusing to help animals in situations where humans would consider it wrong not to help humans is an example of speciesism. Others argue that humans intervene in nature constantly—sometimes in very substantial ways—for their own interests and to further environmentalist goals. Human responsibility for enhancing existing natural harms has also been cited as a reason for intervention. Some advocates argue that humans already successfully help animals in the wild, such as vaccinating and healing injured and sick animals, rescuing animals in fires and other natural disasters, feeding hungry animals, providing thirsty animals with water, and caring for orphaned animals. nThey also assert that although wide-scale interventions may not be possible with our current level of understanding, they could become feasible in the future with improved knowledge and technologies. For these reasons, they claim it is important to raise awareness about the issue of wild animal suffering, spread the idea that humans should help animals suffering in these situations and encourage research into effective measures which can be taken in the future to reduce the suffering of these individuals, without causing greater harms.
  • 2.1K
  • 29 Sep 2022
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