UNIT 2 THEORY OF THE ORIGIN OF HUMAN PERSON

Contents

2.0 Objectives
2.1 Introduction
2.2 Theories of the Origin of Human in Indian Philosophy
2.3 Theories of the Origin of Human in Christianity
2.4 Theories of the Origin of Human in Islam
2.5 Evolutionary Theories on the Origin of Human
2.6 Let Us Sum Up
2.7 Key Words
2.8 Further Readings and References
2.9 Answers to Check Your Progress

2.0 OBJECTIVES

There are different theories and perspectives to explain the origin of human person. They are
religious, philosophical, scientific and secular views expressed in varied ways. Understanding of
human is more complex because of vast advancement of education, research, science and
ideologies. Opinions on the origin of human person is also varied. In this unit you are expected:

To enquire into different theories of origin and understanding of human as individual and social.
• To understand the origin of human from Indian perspectives
• To comprehend the origin of human from Christian perspectives
• To grasp the origin of human from Islamic perspectives, and
• To look at the situation of human from evolutionary perspectives

2.1 INTRODUCTION

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In the morning I wake up and open my eyes and look around I understand what I see. My
consciousness is at work in the act of seeing. I perceive myself at once as awareness to an out
side world or as subject open to objects. This fundamental experience reveals two facts (a) first is
my subjectivity. My mode of being is totally different from the mode of being of surrounding
objects. I exists as a subject an inner spiritual world, it is the microcosm’ of personal
consciousness. (b) Second my objectively relates me at once to every thing that surrounds me. It
projects me outside myself. Thus I see, I touch, I feel, I understand something else. My
subjectivity is a mode of relation a window open to the outside world. Here I wake up and
become conscious. There arises in me an awareness of ‘I’ and the non I’’, or the other. My self is
not pure’ subject but is a subject in the world. I am part of the world. I am a being in this world. I
am a conscious being having an amount of illumination. Human exists as a being with the other
beings of this world. Here we will go to explore the origin to understand Human nature as
individual and corporate as a community.

2.2 THEORIES OF THE ORIGIN OF HUMAN IN INDIAN PHILOSOPHY

Indian philosophy is divided into two parts (1) Astika (theistic) and (2) Nastika. In Astika there
are monistic Advaita Vedanta, Vashistadvaita and Madhva’s Dwaida. Though all the systems
centre on karma, they accept any ideology of the human origin which they try to absorb or
assimilate.

When we try to understand origin of human person from the perspective of Saiva Sidhanta
human state is explained as ‘sat cit ananda’ (existence, knowledge and bliss). It can be explained
as the absolute can be identified as three states ‘saccidananda’. In Saiva Sidhanta there are pati
(god) pasu jeevan (life) pasam (Bondage). There are souls which exist eternally. Because of
karma soul takes body. Here life is not created. Human life Jeeva exists always. This life takes
body according to its past karma. Bondage are in three stages Anava Karma, Maya, Malas. The
origin of human person is according to the karma. Karma decides the origin. Every being has
souls. Thiruvasakam speaks of the birth and rebirth. One can be born as dog or insect or grass

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etc. Because of rebirth soul can be released. The extinction of rebirth is counted as the release of
human.

Upanishads speaks of Brahman as absolute being. That is the only existence in Advaita Vedanta.
Sankara interprets that Human is under Avidhya, bound by maya. Because of ignorance he/she
thinks that the human person has a separate existence different from the ultimate reality
Brahman. Origin of human being is because of Karma. Human transcends from stage to stage,
i.e., from Annamya Kosa to pranamaya kosa, from pranamaya kosa to vijanamaya kosa, from
vijanamaya kosa to anandamaya kosa. That is the knowledge of Aham Brahmasmi: I am
Brahman. The origin of human person now is according to one’s previous karma.

Human is the spark of the one soul life as fire and spark. Human existence is under karma.
Brahma is called as paramathma. Human is called as Jeevatma. Only one is existent hence
human can be called as Atman. Atman is bound by karma. It longs for release from the body.
Human body is always under destruction but the soul is eternal.

Philosophically talking body is the material cause and soul is efficient cause. Human does not
have separate identity in Advaita Vedanta. Knowledge of Brahman brings release from karma
and rebirth. Ramanuja proposes Vashistadvaita as a panentheistic model. He says world is real.
Human is also real. Brahman and soul has ultimate relationship. Body and soul are inseparable
likewise world and Brahman are also inseparable. He brings the Isvara concept to understand
Brahman. Brahman is characterized, human has also character. Soul completely depends on
Brahman. Human identity is accepted in Vashistadvaita. The origin of human person is
depending upon Brahman and Karma.

Madhva’s view is purely dualism. God is different from human entity. The origin of human
person is on the basis of karma. The concept of Maya in Madhva’s stream is more powerful in
the hands of Brahman. Brahman makes use of karma for origin of human body. Maya is absolute
power in the hands of Brahman.

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When Krishna spoke to Arjuna that soul is not to be killed. It will be born again and again
according to karma. The origin of human person is according to the Karma says the Bhagavad-
Gita.

Buddhism comes under Nastika philosophy. Buddhism disbelieves in the existence of soul.
Human origin is out of material cause. Because of greed human is under Dhukha. This Dukha
brings human into suffering. Human can release from the suffering through his/her effort of
discipline. Buddha suggested an eightfold path for getting enlightenment and to have eternal
existence in this world.

Jainism accepts that all the beings as having souls. Human is also evolved and existing as other
beings. Human has the knowledge of protecting all the Jeevas by keeping Ahimsa. No harm can
be done to any beings including human being. The origin of human being is on the basic of
Karma.

Nyaya School says that soul is under Avidhya hence the origin of human body and existence of
human life. The soul must have an epistemological knowledge. Self is a spiritual substance. If it
has consciousness then it is a being. Vaiseshika says that human body consists of five elements.
The elements are atomic. The self in human body is eternal.

In Sankhya system the human person is in Karma samsara prakriti- purusha concept. Because of
interaction human beings are originated. Prakriti destroys and come agains. Pursha exists even in
human body.

Yoga system accepts human beings making themselves and discipline. Yuj means yoking to join
with the Supreme Being restraint of the senses and mind control. Yoga makes human into satva
gunas and keeps the three gunas (satva rajas, tama) in balance.

Check Your Progress I

Note: a) Use the space provided for your answer

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 b) Check your answers with those provided at the end of the unit

1) How does Upanishads understand the origin of human?

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2) How does Buddhism interpret the origin of human?
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2.3 THEORIES OF THE ORIGIN OF HUMAN IN CHRISTIANITY

Christian understanding of the origin of human person is based on the faith in God. It is believed
that the human was created by God. One perspective is that God created by his word. In Genesis
1:27 we can see that God created human in his image through the power of his word. This idea
goes back to Greek philosophy of logos. Apostle John in his Gospel speaks of God’s word and
word became human in Jesus.

The book of Genesis also gives another perspective that human is created from mud (Adam
taken from earth). Here God is giving a form and breathed into nostrils the ‘rephesh’ the breath
of life and the mud became human being or the man. From him woman originated. God was
moving as Ruah (spirit) on the water. Here the origin of human being is from spirit and mater.
The unity of matter and spirit is human being. By faith God involves in the beginning human.
Bible speaks of wisdom of God (Sophia), that God is love (phileo). Philosophically creation of
Human being is full of wisdom. Humanity descended from the first parents. Human being is

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originated for a purpose. That is to relate himself with the other (God) and other beings including
human being. Relationality of matter and spirit is human being.

The purpose of life is not only relate but be fruitful to produce, protecting the land and having a
meaningful life. We can see that the existence of human beings involves suffering. Why there is
suffering? When we see philosophically, the estrangement of human from God and with other
beings and breaking relationships are the causes for suffering. Hence we can put human being
into three orders the first originated human. They are (a) Essence of Human, (b) Estrangement of
Human and (c) Existential nature. Existential nature is sinful, broken, divided distracted etc. The
study of the origin of Human being helps us to understand in order to save humanity and to
promote the essence of human nature which brings perfection.
In Gen 1.28 ff., according to Moltmann, the creation of human beings as the image of God is
followed by the blessing of God, and the human calling to be fruitful and rule over the non-
human creation. Human rule over the earth is to correspond to the will and command of the
creator who loves his creation. Human beings are to "till and keep" the earth (Gen. 2:15) and to
rejoice in it. Only where human dominion over the earth corresponds to the creator's lordship
over the world do human beings fulfil their creation in the image of God. Plundering,
exploitation, and the destruction of nature contradict their right and dignity. Therefore human
dominion over the earth includes a sense of community with the earth.
Human rule is only then made legitimate when it is exercised in cooperation and community
with the environment, and leads to life-giving symbioses between human society and the natural
environment. The right of human beings to rule over the non-human creation must therefore be
balanced by their respecting the "rights" of the non-human creation.
If the right to the earth is given to human beings, it follows that each and every human being has
the basic economic right to a just share in life, nourishment, work, shelter, and personal
possessions. The concentration of the basic necessities of life and the means of production in the
hands of a few should be seen as a distortion and perversion of the image of God in human
beings. It is unworthy of human beings. The widespread withholding of basic economic rights,
the impoverishing of whole peoples and population groups, and worldwide starvation caused by
political and economic imperialism in our divided and strife-torn world, are a desecration of the
image of God in people and of God's claim upon each and every person. Without the realization

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of the fundamental economic rights of human beings to life, nourishment, work, and shelter,
neither their individual nor their social rights can be realized.
If, along with the right of human beings to the earth, "rights" of the earth over against human
beings are recognized, then basic ecological duties are also bound up with these basic economic
rights. It is not possible to increase basic economic rights at will simply by responding to
increased demands, because economic growth is determined by ecological limits. The human
struggle for survival and world domination cannot be carried out at the expense of nature, since
in that case "ecological death" would anyway prepare the way for the end of human life
altogether. Economic human rights should therefore be brought into line with the basic cosmic
conditions for the survival of humanity in its natural environment. These rights can no longer be
realized through uncontrolled economic growth, but only through the growth of economic justice
within the "limits of growth". Economic justice in the provision and distribution of food, natural
resources, and the industrial means of production will have to be directed towards the survival
and the common life of human beings and nations.
This is the only way of attaining ecological stability in mutual survival as well as in a common
life alongside the non-human creation. Today economic and ecological justice mutually
condition each other and thus can only be realized together.
Human beings in all their relationships in life - with each other and in community with the non-
human creation - have, as the image of God, a right to self- determination and responsibility for
their future. Their true future lies in the fulfilment of their being destined to the glory of their
fellowship with God, with other human beings, and with the whole creation. In human history,
with the kingdom of glory not yet realized, human beings correspond to this dignity for which
they were created through their openness for this future and through their responsibility for the
present in the face of this future. By virtue of their "citizenship in the kingdom of God", through
which they gain their dignity, human beings have a right to their true future as well as
corresponding duties in the shaping of life in the present.
2.4 THEORIES OF THE ORIGIN OF HUMAN IN ISLAM

Muslim faith declares that God is the relational Lord of the universe. It testifies that there is a
strong linkage from God’s side with the world and with humans. The Absolute God is also the
Beneficent Creator and Ruling Lord, who has a claim on the world and on humanity which

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belong to God. The Quran, “the Word of God,” does not present a disinterested deity, but one
who is concerned about his creation. God created the world out of nothing. He created the
heavens and the earth in six days. He set the sun as a lamp and the moon as a light. He added the
various elements of nature in their proper proportion. God created earth, water, fluid and clots of
blood in creating humans.

Verily We created man from a product of wet earth; Then placed him as a drop (of seed) in a safe
lodging; Then fashioned We the drop a clot, then fashioned We the clot a little lump, then
fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as
another creation. So blessed be Allah, the best of creators! (23:12-16).

Some modern Muslims interpret this Quranic verse as a prediction of the idea of evolution. The
process of creation teaches that humans are of humble origin with the life of humans totally
dependent on God. The humans are also constituted of a spiritual nature, which is the basis of
their obedience. The element of frailty and mortality is still another side to the creation of
human. Immortality is not a natural endowment. For, the Quran teaches that ‘every soul shall
taste of death’ (21: 34-35) to which all humans are predestined.

Predestination signifies that God is in real control of His creation. Some argue that the reality of
God’s rule implies absolute control, while others are of the view that divine control and human
responsibility are both necessary for true religion, and hence predestination refers to the context
of human’s life and not to the actions themselves. In classical times the Muslims opted for a
strict doctrine of predestination, whereas in modern times they choose a combination of divine
control and human responsibility. The main points of the traditional doctrine of predestination
are the following: 1. God alone is the Creator; there cannot be more than one Creator. 2. God has
foreordained all that is and all that happens; everything is recorded in advance in God’s eternal
decree. 3. What God has eternally decreed is commanded to happen in history. 4. Both good and
evil have their origin in predetermination and predestination. 5. The faith and piety of the
believer and the unbelief and impiety of the unbeliever are equally produced by God, but the
latter is not by God’s pleasure. 6. What reaches someone could not possibly have missed that
person, and what misses persons could not possibly have reached them.

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This teaching on predestination suggests that there is no way a person can interfere with what has
been decreed by God. A person cannot will what God has not already willed. This interpretation
has resulted in fatalism and passivism that are part of the psychological heritage of many
Muslims. However, modern Muslims have taken up cudgels against this view which, in their
view, is not in quite conformity with the fundamental teachings and principles of the Quran,
particularly as contained in the Quranic passage: 2:27-39. A close look at the following
principles can convince us of this view: 1. The world is a becoming being created and sustained
by God. Historical events take place in accordance with God’s will and plan. 2. Human is also
created by God to be his viceroy on earth. Human is chosen to cultivate earth and enrich life with
knowledge, virtue, purpose and meaning. All things are created for humans and are made
subservient to them. Life on earth is not a prison for humans, nor is it a punishment for the
previously committed sins that have cast them into this world from another world. 3. Knowledge
is an integral part of human that qualifies one to be the viceroy of the creator and entitles to
command the respect and allegiance even of the angels of God. 4. The first phase of life on earth
began not in sin or rebellion against the creator. The ‘Fall’ from the Garden of Eden and what
followed thereafter was no surprise to the creator, nor was it an accident. Rather, it was designed
to discipline the first humans, to give them actual experience of fall and rise, moral defeat and
triumph, straying from and reconciliation with the Creator. In this way, human would be better
equipped for life and its uncertainties. 5. Eve was not the weaker partner of the first human
couple. She did not tempt Adam to eat of the forbidden tree nor was she alone responsible of the
expulsion from the Garden. Both were equally tempted and responsible; both were remorseful,
repentant, and were blessed with the forgiveness and compassion of God. It declares in no
uncertain terms that the belief in the moral inferiority of women is unfounded and that the double
standard is totally unjustifiable. The Quran makes it very clear that both man and woman are
equally capable of virtue and weakness. 6. Human is a free agent with responsibility towards the
creator. Without human’s relative free will, life would be meaningless and God’s covenant with
human would be in vain. 7. Life, which is neither eternal nor an end in itself, emanates from
God. After its transitional phase, it shall return to the creator. 8. Human is a responsible agent
with moral obligations. Responsibility for sin is borne by the individual alone. Every individual
is responsible for one’s own deeds. 9. Human is a dignified honourable being infused with the

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spirit of the creator. Such dignity is not confined to any special race, colour, or class. It is the
natural right of every human. 10. All these point to the deep-seated roots of the Oneness of God
and the unity of humankind. It shows that human’s highest virtues are piety and knowledge.
When such knowledge is acquired in accordance with divine will, human’s blissful destiny will
be assured and one’s life will be serene.

2.5 EVOLUTIONARY THEORIES ON THE ORIGIN OF HUMAN

Charles Darwin was born in 1809 it Shrewsbury, England. His grand father Erasmus Darwin put
forward the idea of evolution of species. Darwin did not believe in these ideas and trained
himself as a priest. Then he studied geology and biology.

In 1859 Darwin published the famous book called Origin of Species. In 1871 he published
another book in the title The Descent of Man. Later readers of Darwin developed the
Evolutionary theory of Human person after his death in 1882. Darwin studied Botany under
Professor John Henslowe which helped him to produce the concept of natural selection.

Darwinian ideology helped to promote the knowledge of Human origin. The scientist Alfred
Russell Wallace (1823-1913) contributed much to the knowledge of evolution. Scientists say that
each person is unique. He/She inherits the characteristics of their parents. Genetic study brought
the origin of human from generation to generation. Scientific study talks of DNA molecules
which forms human being with 100000 genes and 46 human chromosomes.

The discovery of the DNA molecules was a collaboration effort of James Watson, American
biologist born 1928, Rosalind Franklin a British born, Biochemist (1928-58) and Francis crick
British (Born on 1916) scientist. These people together worked out and brought this theory of
human person. Another person Maurice Wilkins Born 1916 also contributed. For this
contribution in 1962 Nobel Prize was given. They shared this award.
Here we can understand that searching truth is a collaborative venture. Hence the theory of
human origin varies but the knowledge and truth would be achieved together.

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Naturalists say that life is a matter of Mathematical complexity. Life will simply evolve by pure
chance. Something happens such as life formation from existence of two coming together. Dr.
Jeyam Kannan explains how a human life starts from two human genes, the chromosomes of
man and women. She explains every week how the growth happens and after ten months a
human person is born. Here life comes out of the existence of two human person’s interaction.
The same way the togetherness of cells evolved into humans. Science may try to explain what is
happening. But philosophy gives the correct knowledge through enquiry into the subject.
Sciences realm is the horizontal axes, philosophy’s realm is the vertical axes where some thing
exist. Science and philosophy describe life and origin in different perspectives.

2.6 LET US SUM UP

Human life is in a complete situation. Because of the advancement in science and

communication the humanness of life is challenged. Community life is scattered and
individualism disturbs human character, culture and heritage. Here some questions come to us!
Who is a Human? What it means to be human beings? Why human life is brought down to the
level of material value? Whether there is any spiritual nature in human? Why I am called a
Human? What is my origin? Here we tried to understand by studying different theories and
perspective of Human origin.

In this study we have read to a small extent the perspectives of religion, philosophy and science
related with origin of human person and its nature. Human is a subjective being conscious of
objective relation. Philosophy helps to synthesize these perspectives. It promotes the purpose of
life. Philosophers increase the human enjoyment towards a meaningful end. Religion and
philosophy relates human into the spiritual realm. It protects from meeting wrong ends.

Human is a spiritual soul using a material body. Human is a united personality of different
aspects of life. All beings are sacred hence Human beings are sacred. Human is rooted, gifted
and situated in a context but within a constant change. Human person is in an ever changing
psycho-physical state. Human is alert with consciousness of one’s birth and death. Human beings

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are not alone and free from the situations. Human is a product of environment forces for some
propose. Knowledge of the origin of this human person is limited. Human is unique in the sense
of relationships. The ‘I and thou’ relationship with the ultimate and with the other is what makes
us humans. Relativism makes human into progress and perfection. We can say that when a chunk
of salt is thrown in water, it dissolves into the very water and it cannot be picked up in any way.
Yet from whichever place one may take a sip the salt is there. In the same way this immense
being has no limit or boundany and is a single mass of perception, (Brihad Aranyaka Upanishad
2.4.12)

Check Your Progress II

Note: a) Use the space provided for your answer

b) Check your answers with those provided at the end of the unit

1) What do you understand by the Christian understanding of human as ‘image of God’?

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2) Briefly explain the Islamic teaching on creation.
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2.7 KEY WORDS

Self consciousness: Ego is the subject or I opposed to the objective. I is the uniqueness of a
person. Personhood is a collective word. Self is referred as individual power. Subjective

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experience depends upon the given organism. Self is the content of subjective experience. Self
consciousness is the knowledge by this life itself. Self conscious makes a person to be
determinative.

Mind: Mind is used in two principle senses (i) The individual mind is self subject that perceives,
remembers, imagines, feels, conceives, reason wills etc (2) Mind generally considered is
metaphysical substance pervades all individual minds and that is contrasted with material
substance. Mind and body are related. Body mind relation is explained as dualistic or non-
dualistic (Monistic).

Dualism: Philosophy of two independent and mutually irreducible substances. Body and mind
separate entities related. God and world are different entities related. God human are different
entities but related. Dualism insists relativity of every thing. But Non dualism accepts only one
entity of anything.

2.8 FURTHER READINGS AND REFERENCES

Banbalin, Edmond. The Humanity of Man. Maryknoll: Orbis Books, 1975.

Buber, Martin. I and Thou. Edinburgh: T & T Clark, 1937.
De Chardin,Teilhard. The Phenomenon of Man. Chicago: Harper Books, 1976.
Mercier, Jean L. Being Human. Bangalore: Asian Trading Corporation, 1998.
Modin, Battista. Philosophical Anthropology. Bangalore: Theological Publications in India,
1985.

2.9 ANSWERS TO CHECK YOUR PROGRESS

Answers to Check Your Progress I

[Link] speaks of Brahman as absolute being. That is the only existence in Advaita
Vedanta. Sankara interprets that Human is under Avidhya, bound by maya. Because of ignorance

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he/she thinks that the human person has a separate existence different from the ultimate reality
Brahman. Origin of human being is because of Karma. Human transcends from stage to stage,
i.e., from Annamya Kosa to pranamaya kosa, from pranamaya kosa to vijanamaya kosa, from
vijanamaya kosa to anandamaya kosa. That is the knowledge of Aham Brahmasmi: I am
Brahman. The origin of human person now is according to one’s previous karma.

2. Buddhism comes under Nastika philosophy. Buddhism disbelieves in the existence of soul.
Human origin is out of material cause. Because of greed human is under Dhukha. This Dukha
brings human into suffering. Human can release from the suffering through his/her effort of
discipline. Buddha suggested an eightfold path for getting enlightenment and to have eternal
existence in this world.

Answers to Check Your Progress II

1. Human beings in all their relationships in life - with each other and in community with the
non-human creation - have, as the image of God, a right to self- determination and responsibility
for their future. Their true future lies in the fulfilment of their being destined to the glory of their
fellowship with God, with other human beings, and with the whole creation. In human history,
with the kingdom of glory not yet realized, human beings correspond to this dignity for which
they were created through their openness for this future and through their responsibility for the
present in the face of this future. By virtue of their "citizenship in the kingdom of God", through
which they gain their dignity, human beings have a right to their true future as well as
corresponding duties in the shaping of life in the present.
2. Muslim faith declares that God is the relational Lord of the universe. It testifies that there is a
strong linkage from God’s side with the world and with humans. The Absolute God is also the
Beneficent Creator and Ruling Lord, who has a claim on the world and on humanity which
belong to God. The Quran, “the Word of God,” does not present a disinterested deity, but one
who is concerned about his creation. God created the world out of nothing. He created the
heavens and the earth in six days. He set the sun as a lamp and the moon as a light. He added the
various elements of nature in their proper proportion. God created earth, water, fluid and clots of
blood in creating humans.

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