Human Sciences

Human Sciences is an epistemological concept that designates an extensive group of sciences and disciplines whose object is the human being in the aspect of its inherently human manifestations, that is, verbal language in the first place, art and thought and, in general, culture and its historical formations. The term Human Sciences opposes and, on the other hand, complements that of Natural Sciences or physical-natural sciences. The term Humanities does not It is actually but an abbreviation, preferably Anglo-Saxon, compared to the more traditional Germanic and Romanesque use of Human Sciences, directly established on the humanistic tradition.

The modernly called Human Sciences constitute an entity founded in classical Antiquity, later humanistically delimited, after the medieval regime of the Trivium et Quadrivium, by means of the secular designation of Studia humanitatis (that is, characteristically and centrally Grammar, Rhetoric, Dialectic, Poetics, Poetry or Literature as a discipline and reading of the classical canon, History, Philosophy, especially Ethics or Moral Philosophy). At the end of the century XIX and at the beginning of the XX the denominations of Science of Culture and Science of the Spirit arose, the latter advocated by Wilhelm Dilthey, the most important modern theoretician on matter, which designate fundamental theories of the epistemology of human sciences and, generally and permanently, have been considered as equivalent terms to these.

Between the Human Sciences and the Natural Sciences there exists, from the XIX century, after the crisis of idealist metaphysics and the irruption of Sociology, the already stable intermediate series designated Social Sciences, undoubtedly less clearly defined by virtue of its interrelated nature. Outside of the humanistic fields, there is a frequent tendency in our time to omit or reduce the presence of the Human Sciences in favor of an overexposure to the Social Sciences as a consequence, among other factors, of the increase in the Western trend, now also extended to Asia, due to the predominance of market economic reasons over the classical and currently secondary ones of humanistic culture, as well as the extraordinary influence played by the media and its powerful capacities for political and social insertion.

The epistemology of human sciences and the methodological question

The history of the human sciences is based on a primal antiquity based on principle in deep but undifferentiated knowledge whose indisputable reference is found in Pythagoras. The human sciences evidently go back to a time as old as that of any branch of human knowledge. In Socratic thought and in the more technical thought of the sophists, the knowledge of humanistic science is fully constituted, already in the "encyclopedia" Aristotelian architecture configured in the most general order of the sciences, that is, for example, Rhetoric and Poetics, Ethics and Politics, or Biology.

Dilthey, heir to Friedrich Schleiermacher's hermeneutics, assumes the concept of "understanding" (Verstehen) as a cognitive principle of human sciences. This represents the opposition of the pair "explanation" / "understanding", maintained by Droysen, as an opposition Natural science / Historical or human science. Dilthey says: "Understanding falls under the general concept of knowing, understanding by knowing, in the broadest sense, that process in which knowledge of universal validity is sought". "We call understanding the process in which one comes to know psychic life starting from its sensibly given manifestations". "We call interpretation the technical understanding of life manifestations fixed in writing".

Wilhelm Dilthey (1910)

In the Introduction to the Sciences of the Spirit, Dilthey affirms that the study of the human sciences or “sciences of the spirit” is the interpretation of personal experience in a reflective understanding of the experience and a natural expression of gestures, words and art. He also indicates that all knowledge must be analyzed in the light of history. Without this logic, knowledge can only be partial. In The Historical World, which offers the quintessential epistemological development of the science of the spirit as a humanistic one, Dilthey says about "the methods in which the spiritual world is presented to us": "The connection of the spiritual sciences is determined by their foundation in experience and understanding, and in both we find sharp differences with respect to the natural sciences, which lend their own character to the building of the sciences of the spirit".

The object of the Human Sciences, which is defined, compared to the physical-natural ones, by virtue of its singularity, unrepeatability and historicity, establishes a methodological range that reaches from the philosophical and dialectical method, the hermeneutic and the historical -critical to the comparatist. Quantitative and statistical methods, although they may secondarily play some role in scientific-humanistic research, according to sound logic it can be understood, in no case are they likely to play any decisive or constant role in Human Sciences, unlike the Social Sciences, in which they often perform a characteristic or essential procedure.

There are criteria taxonomies in both humanities and natural and social sciences. Some of them even want to be transversal between human and social, but in fact, by presenting multiple insufficiencies and indeterminacies, they offer markedly uneconomic results. There is a discrimination that divides into ontological, methodological and epistemological, but whose overlaps become an unsustainable mismatch. As is evident, the classification of the sciences, human or any other, is changing and responds to the academic and epistemological culture of each era.

Classification of human sciences

Philosophy and Theory of Knowledge

It is usually affirmed that Philosophy is the first of the human Sciences because in origin it was the matrix of part of these and also concerns in some way the organization of the whole. This relationship, which is extensible to the sciences in general, is to be recognized as having weakened in recent times. Also in general criteria, Philosophy is often understood as the foundation of knowledge and sometimes even as a science of sciences. However, it is no longer common to consider Epistemology or Theory of Knowledge, the specific philosophical discipline of cognitive determination, as the first science. All in all, Gnoseology, on the one hand, and Epistemology, which, however, can currently be ascribed sectorally to each of the humanistic disciplines by itself, can be said to continue pointing out the different and respective limits of cognitive activity and discipline.

From its Platonic foundation, and after the Socratic axis, which decided a philosophy of man against a philosophy of nature, it is noteworthy the secular existence of a double lineament, that of a contemplative philosophy, sometimes Neoplatonic, and a sectorially disciplinary philosophy and more characteristically Aristotelian and academic. Among the traditional disciplinary branches of Philosophy are fundamentally Metaphysics, Ontology, Gnoseology, Logic, Ethics and Axiology. Among the modern delimitations are Anthropology and Aesthetics, already considerable with a high degree of autonomy and links to other contiguous disciplines. For its part, a discipline such as Psychology, above all, is already definitively split. Philosophy, throughout its historical development and based on the advancement of knowledge, has diversified into different branches in order to adequately approach its object. There is a series of special branches established, such as Philosophy of Language, Philosophy of History, Philosophy of Science, Philosophy of Religion, Philosophy of Law, Philosophy of Education. On the other hand, apart from these branches and apart from certain more or less justifiable uses, the Anglo-Saxon tendency to adduce distinctions that sometimes multiply almost indiscriminately has been fostered. In any case, these are distinctions that do not constitute a discipline and, referring to knowledge or whatever activity, must maintain at least their own meaning with respect to first principles, regulatory norms and purposes.

Philology or Philological Sciences

The great scientific-humanistic series configured by Philology delineates both the most extensive concatenation of fields of Human Sciences and the most technical layout of its methodology. According to Johan Huizinga, in Human Sciences almost everything is Philology. The very extensive framework of Philology allows one to discern, following "real science", a general scope and a particular scope relative to the concrete world of natural languages and their families and cultures, on the understanding that the latter is a prerequisite and presupposed object in the former.

General Philology

The general field of Philology is organized on the dichotomy of two large domains: Science of language or Linguistics and its parallel Science of literature or literature. Both domains have become, each one for its part, a tripartite disciplinary body organized on the basis of three criteria: historical, theoretical and applicative whose arrangement as a real science consists of the subsequent double series of Historical Linguistics, General or Theoretical Linguistics. Descriptive and Applied Linguistics, and on the other hand History of Literature, Theory of Literature and Literary Criticism. It is necessary to take into account that the Theory of Literature secularly and since antiquity configured two key disciplines of the Aristotelian encyclopedia and currently in force and decisive: Rhetoric or science of general discourse and Poetics or science of the construction of the literary work. Furthermore, to these disciplinary fields, as autonomous as they are symmetrically interrelated, are added other true fields of a transversal methodological nature of the first order, such as and eminently Ecdotics or Textual Criticism, Translation Studies, Dialectology, Comparative Literature, Linguistics. comparative and, even further, in its complete multidisciplinary and globalizing sense, Comparatistics, which ultimately concerns the whole of sciences, above all human, but also social and natural.

Under the recent name of Library Science, or Library Science and Archiving and Documentation, there is currently a tendency to discriminate against an autonomous auxiliary discipline with respect to the traditional philological methodologies born in the School of Alexandria. Not so much happens with the no less traditional Paleography and, the most general, Bibliography. In fact, both, but above all the latter, instrumentally concern all domains of knowledge.

Particular Philologies

The particular field of Philology is relative to the multiple concrete natural languages and their worlds of culture. The larger areas of this sphere are, in turn, organized in stages into successive disciplinary domains that are increasingly more specific and with a more specific determination, therefore, of specific language. Likewise, General Philology, its disciplinary series, are carried out in particular Philologies. The classification of the areas or major disciplinary fields of the particular Philologies is very nourished; It mainly includes: Egyptology, Indology, Sinology, Niponology, Koreanology, as well as Arabism or Arabic Philology or Semitic Philology, Africanism, Biblical or Scriptural Philology, and Classical or ancient Greek and Latin Philology, the foundation of Western culture. The enormous development of particular philologies makes the distinction of Modern Philology dispensable in front of the aforementioned Classical and opts for the necessary successive distinction of particulars, among them, above all, German or German Philology, English or Anglo-American Philology, Slavic or Slavic Philology, Romanesque or Romanistic Philology, which in turn includes the complete Neo-Latin family: French Philology, Italian Philology, Romanian Philology, Portuguese Philology (and its Brazilian and African variants) or Galician-Portuguese. Within Romance Philology, Spanish Philology has a special dimension as Hispanic Philology, of extraordinary American expansion, and its multiple subfields, extremely from original Iberism to Sephardic or Asian Filipinism and even an originally non-Romanesque Iberian peninsular domain such as Basque, in addition to its peninsular Romanesque variants such as Galician, Valencian and Catalan.

Hermeneutics

This section is an extract of Hermeneutics.[chuckles]edit]

Hermes, messenger of the gods, the inspiration of the hermeneutical name.

The hermeneutics (from the Greek Laρμηνευτικ La εικ [ τθχνη [hermeneutiké tekhne], 'art of interpreting and, likewise, explaining or translating') is the art of interpretation, explanation and translation of written communication, verbal communication and, already secondaryly, non-verbal communication. Its central concept of modern constitution is that of understanding (Verstehen) of important written texts.

The need for hermeneutic discipline is determined by the complexities of language, which often lead to different and even contradictory conclusions regarding the meaning of texts. The hermeneutics, eminently from Schleiermacher, his modern informant, responds to the greatest celebrities of reaching to understand the author better than he himself could understand. Hermeneutics tries to decipher the complex meaning, hidden or not evident that it subjugates in discourse and, to this end, tries the exegesis of reason itself about meaning.

Sometimes "exegesis" and "hermeneutic" are used as synonymous terms, but hermeneutics is a broader methodological discipline because it is difficult to set its limits and can encompass not only written, verbal, but also non-verbal communication. 'Hermenéutica', as a singular noun, refers to a particular method of interpretation (unlike a 'doble hermeneutics' criterion). Exegesis focuses especially on sacred scriptures and philosophical and artistic texts.

The "hermeneutic consistency" refers to the examination of texts to achieve a coherent explanation of these. Hermeneutics, in philosophy, refers mainly, after Schleiermacher, to the theory of knowledge initiated by Martin Heidegger, developed by Hans-Georg Gadamer in his thesis Truth and methodand other thinkers and schools of the centuryXX.as is the Bultmann case, Luigi Pareyson or Paul Ricoeur. Some intellectuals other than the humanistic tradition, such as Murray Rothbard, consider hermeneutics a "unsentful mistificant" and "incomprehensible".

Hermeneutics was initially applied to interpretation, or exegesis, of sacred scriptures. The hermeneutical method, after ancient schools, from Alexandria to Antioch or Pergam, obtained a technical focus with Flacius and later with Meier, to obtain in Friedrich Schleiermacher's thought his peak as the total method aimed at "comprehension", that is, relative to both logic and grammar and rhetoric and dialectics and to history, according to Dil.

It is true that the vigor of hermeneutics during the 20th century can be calibrated simply from the influence, on the other hand very problematic, of Martin Heidegger and his disciple Hans-Georg Gadamer (Truth and method), but both are as important as debatable. Hermeneutics emerged as a theory of human understanding at the end of the centuryXVIII and early nineteenth century through the work of the theologian and traductologist Friedrich Schleiermacher and Wilhelm Dilthey. Modern hermeneutics is constituted, following the philological and philosophical tradition, as an interpretation of the great texts, in particular the Bible (biblical hermeneutics) and Plato, but in general it has referred to particularly difficult and important texts and, in a natural way, has worked as a backing of philology, literary criticism and philosophy. In addition, any type of humanistic object has been extended.

After Dilthey, in the field of philology she has been inherited by the idealist school, in particular Leo Spitzer and the stylistic school, although she has forged by adopting in part a neopositivist or formalist refractory view of hermeneutic knowledge. In the field of philosophy has had a German axis defined by the already referred Martin Heidegger Being and time (1927), particularly recontinued by his disciple Hans-Georg Gadamer in his very influential, and today discussed by invasive (Truth and method), where hermeneutics represents a theory of truth and the method that expresses the universalization of the interpretative phenomenon from the concrete and personal historicality. Anyway, the Hermeneutics went on to play in the last quarter of the century.XX. a general philosophical position that has often been designated as koinéespecially associated with Vattimo school and other European and American sectors, where derivations are multiple.

Religious Sciences

This section is an extract from Religion Sciences.[chuckles]edit]

Various symbols of religions.

The sciences of religion or religious studies refer to the scientific, neutral and multidisciplinary study of religions, covering their myths, rites, values, attitudes, behaviors, doctrines, beliefs and institutions. It should not be confused with religious indoctrination, religious formation, religious education or teaching of religion (extended to the whole population, especially during childhood)catechesisSunday school, madrasa-), neither with the formation of the religious or ecclesiastical career (restricted to the clergy - seminary-).

While there is no general consensus on the definition of “religion”, in the framework of the disciplines defined as the science of religion the description and interpretation of the phenomena which are generally regarded as religious (the “religious fact”); especially from a comparative perspective, emphasizing above all the systematic nature of their study and its foundation in historical facts and other verifiable data analysed in a neutral way to reach objective conclusions.

In that perspective, the science of religion is a highly multidisciplinary field of study. It encompasses and systematizes the conclusions of various sciences, including among others philosophy, philology, history, archaeology, anthropology, sociology, psychology and, more recently, neurobiology and other cognitive sciences.

The study of the sciences of religion begins to develop systematically in the nineteenth century in Europe, together with the flourishing of the philosophical-historical analysis of the Bible (high criticism), as well as of Hindu and Buddhist texts that were for the first time translated into European languages. Among the first researchers representing this movement are Friedrich Max Müller in England and Cornelis Petrus Tiele in the Netherlands.

Of the precursor disciplines of the sciences of religion as they have been defined, he highlighted the comparative study of religions, sometimes called comparative religion, comparative mythology or even comparative theology (Comparative Religion, 'compromising religion', unused expression in Spanish, is the most used in the Anglo-Saxon field. In the United States it was also used History of Religions, 'history of religions', in broad sense, not limited to historiographic aspects; as the methodological traditions of the University of Chicago, in particular by Mircea Eliade, developed from the end of the 1950s to the eighties of the twentieth century. At present, in the Anglo-Saxon academic sphere the appelative Religious Studies ('religious studies') while in French and German the denominations are used Science des religions and Religionswissenschaft (“science of religions”). Other similar expressions, such as "sciences of religions", also have use.

Educational Sciences

This section is an extract from Education Sciences.[chuckles]edit]

Outdoor education...

Education sciences mean a range of disciplines that study education and educational practices. In this sense, each discipline provides theoretical-methodological perspectives to analyze, understand and explain the complex problems that occur in the educational spaces –formal and non-formal.

With the aim of building relational (or integral) and multidimensional knowledge, that is, from varied dimensions of analysis on educational processes, it is necessary to establish dialogues from a collaborative attitude and to build reciprocity links, in order to achieve a deeper understanding of these processes and thus to develop more appropriate intervention proposals.

ICTs as a new educational setting.

Aesthetics

Aesthetics refers both to Nature, and to life in general, and to art as a Philosophy of art in a Hegelian concept. Aesthetics has two great periods or cycles. The ancient and classicist Aesthetics defines an intermingled knowledge, as prototypically observed in the work of Plato; Modern Aesthetics, especially from English Empiricism, Baumgarten and, above all, Kant's Critique of Judgment, is configured as an autonomous discipline unrelated to Ethics, something the latter was immediately discussed, and in fact reworked by Friedrich Schiller through his anthropologically founded aesthetic arguments about freedom. Starting from Kant, the properly idealistic Aesthetics comes to play the key place of resolution for modern thought. Subsequently, it is possible to verify, among other things, an aesthetic of both empathy or projection and formalism in Germany. At the beginning of the XX century, Benedetto Croce proposed an epistemologically reordering sweep of techne. The second half of the XX century has been determined especially by the problematic theory of Theodor Adorno, in our time under criticism.

The theoretical center of the discipline is formed, mainly, by the estimation and the theory of value, by the theory of the aesthetic effect and, perhaps in the most characteristic, by the aesthetic categories, this is fundamentally the Beauty and the Sublime, but also the Humorous and the Tragic, on the other hand the Ugly, which are the best established distinctions. There is, at least, another type of modernly recognized aesthetic categories, the historical-stylistic ones, of periodological insertion.

Art Sciences

Art Sciences make up a series analogous to the general one of Philology, following the three criteria of historical, theoretical and applied intervention, that is, History or historiography of Art, Art Theory and Art Criticism. This regime of real science has naturally and effectively extended to the set of objects that define these traditional fields but also those of new contemporary creation. These fields and objects, definitively, refer to plastic, visual and musical auditory arts. These are disciplines that historicize, analyze and criticize art. To this disciplinary series must be added the instrumentalization sought by Museography. These are fields and objects that currently have significant projection through the media. The art critic analyzes, observes and appreciates works of art from a perspective whose degree of objectivity constitutes one of the basic problems of these specializations, particularly in the media of an advertising or current affairs nature.

Plastic or visual arts studies

The traditionally called Fine Arts have been the plastic ones, that is to say Painting, Sculpture and Architecture, that is, the particular arts in the Hegelian concept, but also the subspecialties such as chalcographic printing and engraving in its different ranges, from the woodcut to silkscreen. Also, Numismatics, and the series of "minor" arts, be it ceramics and decorative arts, or calligraphy. On the other hand, they are to distinguish fields of study, like especially the Iconology.

To this must be added, already systematically and stably since Aristotelian Poetics, dance. The theater is considerable both in its aspect of literary art or poetry and in both performing arts. To this great series the XX century added special hybrid genres such as installation and, on the other hand, cinema above all Also the video. But photography precedes this, perhaps better included among the traditional plastic ones. For its part, opera, often considered "total art", as composed, refers to the performing arts as a whole, but eminently to the choir and music, to a genre of this. All these arts are, then, the object of historical, theoretical and critical study.

Musicology

History or Historiography

It is to be understood, first of all, following the Hegelian classification, from an immediate History that conceptualizes what has happened and has been seen, a reflected history and a history by concepts. This History by concept is the one that refers, and here it is a decisive question, to each and every one of the sciences and humanistic disciplines. History as a political subject is partly a social science that studies the past of humanity. In his specialization, he focuses on the development of certain systems (society, populations, etc.), over time; in some cases insisting on its ability to quantify. From another point of view, it systematizes and analyzes human actions (for Habermas communicative action) in defined periods of time.

Historiography has evolved frequently during the 20th century from general civil, political and socio-economic objects towards preferences of the private, material and mental life.

History of Culture and History of Ideas

The History of culture and the History of ideas make up two modern and special historiographic branches by virtue of the complex historicity of their objects. Both refer to constitutively different objects at the same time that they can be reintegrated as part. Characteristically, they define forms of contemporary thought, long matured and which culminate in establishing themselves during the second half of the XIX century, above all by hands, respectively, by Jacob Burckhardt and Marcelino Menéndez Pelayo.

Much smaller entity have acquired the delimitations of "History of mentalities" and "Intellectual History", with less clear or less effective profiles. The History of ideas, usually related to Comparatistics, has had its two major areas of development in the fields of aesthetic and political thought, as well as institutions.

Psychology

This section is an excerpt from Psychology.[chuckles]edit]

Psi (),), Greek letter commonly associated with psychology.

Psychology (also psychology, of less frequent use) (literally ‘study or treatise of the soul’; of the classic Greek. psykhé, ‘psyche’, ‘soul’, ‘mental activity’, and λογία, ., ‘treated’ or ‘study’) is, at the same time, a profession, an academic discipline and a para-science that deals with the study and analysis of the behavior and mental processes of individuals and human groups in different situations, whose field of study covers all aspects of human experience and does so for both research and teachers and work, among others. Today, psychology is not a unitary science, since there are various psychological perspectives, which correspond to approaches, currents or schools, each of which has its own conceptual and methodological systems. Among them, there may be coincidences or, on the contrary, clear incompatibility; this variety gives rise to multiple perceptions and approaches. Some currents define themselves in an exclusive way, that is, as the only way to achieve solid or scientific knowledge and an effective intervention in psychology (e.g. Watsonian conductism or Freudian psychoanalysis), although over time, their followers have become increasingly permeable to the influences of other schools. For their part, approaches such as humanism consider that the scientific method is not adequate to investigate behavior; others, such as conductism, employ it for observable behaviors that can be objectively measured. Finally, there are currents—such as applied psychology or cognitive-behavioral therapies—that integrate various elements of other schools to the extent that they are useful for their purposes, generally, intervention (clinical, educational, in organizations, etc.).

Through its various approaches, psychology explores concepts such as perception, attention, motivation, emotion, the functioning of the brain, intelligence, thought, personality, personal relationships, consciousness and unconsciousness. Psychology employs quantitative and qualitative empirical methods of research to analyze behavior. Other qualitative and mixed methods can also be found, especially in the clinical or consulting field. While psychological knowledge is frequently used in the evaluation or treatment of psychopathologies, in recent decades psychologists are also being employed in the human resources departments of the organizations, in areas related to child development and ageing, sports, the media, the world of law and forensic sciences. Although most psychologists are professionally involved in therapeutic activities (clinics, consultancy, education), a part is also engaged in research, from universities, on a wide range of topics related to behavior and human thought.

The study areas of psychology present relationships of some complexity. physiological psychology, for example, studies the functioning of the brain and nervous system, while experimental psychology applies laboratory techniques to study topics such as perception or memory.

Anthropology, Ethnography

There is fundamentally a philosophical Anthropology and an ethnographic Anthropology or Ethnography, and Ethnology. Philosophical Anthropology has naturally depended on the evolution of philosophical schools and has one of its important locations in Kantian Pragmatic Anthropology. Ethnology, for its part, has one of its nuclei of origin in the [[Spanish Universalist School of the XVIII century]], both regarding General Historical Anthropology (Lorenzo Hervás), as well as Cultural and Geographic Anthropology (Francisco Javier Clavigero, Juan Ignacio Molina), and Ethnomusicology (Antonio Eximeno).

A general Anthropology has been conceived but it is also a fact that the object of anthropological study has not been stably specified. It is to be assumed that Anthropology studies human behavior from a partial or holistic criterion, as well as human relations, that is, human groups as cultural and according to what interpersonal relationships they determine, the hierarchies of these groups, their conflicts and their evolution.. The approach of this discipline, traditionally, has been applied to the study of the evolution and behavior of paradigmatic aspects of the individual, either of human groups, whether they are agraph (without writing) or isolated, but also in coexistence with other lines of study related to life and modern societies and their derivations (especially the western ones); thus, for example, the applications related to corporate anthropology, and after the object relationship established between rural and urban anthropology, among others. During the XX century, both Functionalism and especially Structuralism, and even Linguistics of this inclination, greatly affected the studies anthropological coming to conceive a before and after. Currently, that perspective of things seems to have been overcome.

Legal Sciences

Geography: scientific plurality

Geography constitutes the plural and paradigmatic scientific series that concerns, according to its parts, both the Human Sciences, as well as the traditionally called Human Geography, bordering on History and Anthropology, as well as the physical-natural ones, this is the Physical geography, and also social in the case of the Geography of the population.

The auxiliary sciences of Geography are multiple, starting from Earth Sciences and even application concretions such as those referring to biology, culture or tourism..., but Cartography and Landscape have special status, both of great humanistic relief.

Human Sciences in relation to Social Sciences and Natural Sciences

If Geography offers an entity organized by principle as a scientific plurality, Legal Sciences offer a paradigmatic human / social transition profile. It cannot be forgotten that the legal field ranges from a Philosophy of Law to a purely political or merely administrative practice applied basically to official or institutional procedures in all the different instances. It can be said that Sociology occupies the defining center of the Social Sciences, while political sciences and Economics or Economic Sciences configure their great domains of expansion in the social body, regardless of the essential human aspect. Sociology studies a specific part or, rather, a specific perspective of the totality of social life that fundamentally includes the material exchange of attitudes and emotions, especially customs, individual and interpersonal behavior of the members of a society. Its main objective is to understand the human being as part of a social group and its relationships. Social studies are to a large extent, unlike humanities, quantitative and statistical based. There is, on the other hand, a trend called "social philosophy".

Although Politics was born fully in the Aristotelian encyclopedia as a human relationship between Ethics and Rhetoric, modernly it represents, at least to a certain relevant extent, the best example of breaking away from traditional humanistic knowledge and approaching the field of Sociology. Political science is the group of social sciences devoted, at least in part, to decision making. These are relative to political theory.

Economics are social and study the relationships of the individual or citizen governed by "natural" quantification instruments: prices, wages, quantities of goods produced, rate of production, etc. The Economy studies with quantitative means the functioning provided by the economic man, who has at his disposal a great diversity of instruments and pursues a multiplicity of ends. This individual is therefore considered within the framework of the social regime of production, of the production of material goods. Beyond Accounting, within the framework of Accounting, there is an economic science mathematized as a theoretical discipline and not just statistics. Although these techniques and knowledge are related to the activity of the person, they have very little to do with the humanities. It is worth knowing that modern economic theory was created by the philosophers of the School of Salamanca.

Finally, it can be said that Human Biology and, in general, on the other hand, the currently called Health Sciences, have a human and humanitarian connection that is foreign to the core of humanistic objects. Human biology, based on anatomy and physiology, explains the functioning of the human body. Its primary focus falls on the internal description of the organs that compose it and the relationships they maintain with each other. The term Health Sciences tends to encompass Medicine in its different specializations and levels, both technical and therapeutic as well as care. There has traditionally been a strong link, even epistemologically completely external, between medicine and humanistic culture.

Human sciences in our time

Entering the XXI century, all humanistic science is referred to the course and problem of Globalization. On the other hand, this body of knowledge and disciplines, redefined in the XIX century, is fundamental for the development of epistemological variants. that may occur in the future. The human sciences have to develop their own epistemology with vigor and independence in the face of frequent and undisguised attacks. The growth of the Social Sciences, especially thanks to the enormous organizational political apparatus of Western societies, especially as an application of the "survey" and statistics, has led to an academic withdrawal from the Human Sciences and the humanistic culture, which have to relocate their program and inalienable purposes in a world governed, for better and for worse, by the public sphere. The current mission of the Human Sciences is to build the relationship between civilizations, which must be based on the permanent, inherent and non-replaceable human aspect of thought, language, religions and arts, now integrated into a world doomed to globalization and the multitude cultural, humanistic and humanitarian problems that it raises.