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In the chapter of his Phenomenology entitled Lordship and Bondage, Hegel writes that human beings exist "only in being acknowledged".
The longer human beings exist, it seems, the less likely we are to choose to be brave".
But the real surprise in nature is that human beings exist to observe it, and the real fascination of the Fibonacci series lies in our need to find it.
In fact, she sounds this theme immediately when she writes in her foreword that "the basic premise" on which her argument is constructed "is that human beings exist wholly within nature as part of natural order in every respect".
He does not seek to establish that other human beings exist.
Regarding the former, Leibowitz dismisses the idea that human beings exist at some supra-natural level.
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Repeatedly, Levi tolls his bell of departure: these vivid human beings existed, and then they were gone.
Before the age of revolutions, slavery and the trans-Atlantic trade in human beings existed nearly unchallenged, except by the slaves themselves (who objected to their own enslavement but rarely to the practice of slavery).
Yet, since religious conceptions are not always bound to material objects, and since there is evidence that truly human beings existed even during early Paleolithic times, it is inadmissible to infer that earliest man had no religion from the mere fact that no identifiable religious objects have been found.
Early human beings existed largely at the mercy of nature – helpless against natural disasters; constantly struggling to forage or capture enough food so as not to go hungry.
In its time, that rabbinic reading of the story of Abraham and his visitors was challenging a very common spiritual conception in which human beings existed at a fixed point on a continuum ranging upward from inanimate objects to animals to people to angels to God.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com