Howard Gardner introduced the concept of multiple intelligences as a new definition of human

nature, cognitively speaking, because he believed that intelligence is not a single, general ability,
but rather a collection of different abilities that are independent of one another. In his view,
traditional definitions of intelligence that emphasized verbal and logical-mathematical abilities
were too narrow and failed to capture the full range of human potential.
By defining human nature in terms of multiple intelligences, Gardner was emphasizing the
diversity and complexity of human cognition. He saw each person as having a unique
intellectual profile, shaped by both genetic factors and life experiences. This perspective has
important implications for education, as it suggests that teachers should seek to develop all of a
student's intelligences, not just those that are traditionally valued in the classroom.

In this text, Gardner is highlighting the differences between traditional views of human nature
as either rational or irrational, and his own view that humans possess a variety of intelligences.
He notes that Socrates saw humans as rational animals, emphasizing the power of reason in
human behavior and decision-making. Freud, on the other hand, emphasized the irrational
aspects of human beings, such as unconscious desires and instincts that can drive behavior.
Gardner's view of human nature is different from both of these perspectives, as he suggests that
humans possess multiple intelligences rather than a singular rational or irrational nature. This
perspective recognizes the diversity of human abilities and the different ways that individuals
can excel or struggle in various areas. It also acknowledges the importance of cultural and
environmental factors in shaping human development and intelligence

Howard Gardner thanked evolution because he believes that it is thanks to the process of
evolution that human beings possess the various intellectual potentials, or intelligences, that he
describes. He sees these intelligences as evolved adaptations that have helped humans survive
and thrive in different environments throughout history.
By recognizing that these intelligences are innate, Gardner suggests that we all have the
potential to develop and strengthen them, depending on our individual inclinations and cultural
preferences. This view emphasizes the role of both nature and nurture in shaping human
cognitive abilities.

Rats, for example, might best us in spatial and bodily-kinesthetic intelligence, though it seems
adventurous to attribute to them any intrapersonal intelligence. The profiles of other primates—
particularly chimpanzees—would be much closer to our own.

Howard Gardner suggests that we can also compare human intelligence with artificial
intelligence (AI). He notes that AI programs can outperform humans in logical tasks and may
soon surpass humans in some spatial and linguistic abilities. However, he cautions against
making direct comparisons between human and AI intelligence, as AI lacks the complex
emotional and social capacities that humans possess. Gardner suggests that AI can be
understood as a type of "technical intelligence," rather than a form of human-like intelligence.
Thus, while AI can certainly be impressive in its capabilities, it does not represent a complete
picture of human intelligence or potential.

By this, he means that the concept of machines having interpersonal intelligence, which is the
ability to understand and interact effectively with others, is not valid. This is because machines
lack the emotional and social complexity that humans possess, which is essential for developing
interpersonal intelligence.
Gardner emphasizes that while there is a specieswide definition of human intelligences, which
includes the various intelligences that all humans possess, the existence of individual differences
in the profile of intelligences is also important to consider. Each person has a unique
combination of these intelligences, which arises from their genetic makeup, life experiences, and
culture. Gardner suggests that these individual differences should be taken into account in
education and other areas, rather than assuming that all people possess the same set of
intelligences in the same proportions.
For example, a person's environment, experiences, and education can all influence the
development of their intelligences. For instance, a person growing up in a musical family may
have a strong musical intelligence, whereas someone growing up in a family of scientists may
develop a stronger logical-mathematical intelligence.

Thus, even identical twins raised in the same environment will not have the exact same
combination of intelligences due to individual differences in experiences and other
environmental factors. Gardner's theory suggests that there is not just one fixed measure of
intelligence, but rather multiple intelligences that can be developed and expressed in unique
ways depending on individual experiences and cultural background.

Moreover, the passage suggests that individuals have agency in developing and shaping their
own intelligences, despite their genetic predispositions. This is evident in the example of identical
twins who strive to differentiate themselves, indicating that they are not simply passive
recipients of their innate abilities but active participants in their own development.
Ignoring or minimizing the uniqueness of individuals' intelligences would be a missed
opportunity in terms of deploying human resources effectively. Recognizing and celebrating the
uniqueness of individuals' intelligences would enable us to better utilize their strengths and
abilities, leading to greater personal fulfillment and productivity in various fields.
However, it is important to note that celebrating uniqueness does not mean promoting
egocentrism or narcissism. Rather, it is about recognizing and valuing diversity in human
capabilities and using them to benefit society as a whole. Therefore, the challenge for society is
to find ways to harness the potential of each individual's unique blend of intelligences and create
opportunities for people to use their strengths in a way that benefits themselves and the wider
community.

Gardner is emphasizing that it is a mistake to assign a moral value to any particular

intelligence. While some abilities may be more useful or desirable in certain situations, all of the
intelligences have their own unique value and importance. It is not productive to label one
intelligence as "good" and another as "bad" because individuals may excel in different areas and
those abilities can be crucial in different contexts. Additionally, it is important to recognize that
everyone has different strengths and weaknesses when it comes to the intelligences, and that
these can change and develop over time. Thus, rather than categorizing intelligences as
inherently good or bad, we should strive to understand and appreciate the diversity of human
abilities and utilize them in ways that are most effective for the situation at hand.
The passage emphasizes the important distinction between the inherent neutrality of
intelligence and the ways in which it can be used for either positive or negative purposes. While
certain intelligences may be more advantageous in certain situations, such as spatial
intelligence in architecture or linguistic intelligence in writing, the morality of their use
ultimately depends on the intentions and actions of the individual employing them. The
examples of Goethe and Goebbels, as well as Gandhi and Machiavelli, illustrate how the same
intelligence can be used to create either great works of art or hateful propaganda, or to promote
empathy or manipulate others. This underscores the importance of considering not just the
presence or absence of certain intelligences, but also the ethical implications of their application.
The point being made is that intelligence in and of itself is neutral and not inherently moral or
immoral. It is the way in which it is utilized that determines its moral value. Intelligence can be
used to create, to understand, to empathize, and to build. However, it can also be used to
manipulate, to deceive, and to destroy. Thus, it is not the presence or absence of a particular
intelligence that determines one's moral character or actions, but rather the way in which that
intelligence is used. It is important to recognize this when considering the role of intelligence in
society and in our personal lives.

his passage emphasizes the distinction between intelligence and morality, and argues that while
it is important to cultivate both, they should not be confused or conflated. The author stresses
that intelligence alone does not guarantee positive or constructive outcomes, and that the
responsible use of intelligence requires ethical decision-making and a consideration of values.
It requires intentional and conscious effort on the part of the individual to channel their
intelligence towards a constructive or positive outcome. Simply possessing intelligence is not
enough to ensure positive outcomes - it must be coupled with ethical considerations and a sense
of responsibility.
For example, a brilliant scientist may possess the intelligence to develop advanced weapons
technology, but it is up to them to consider the potential consequences and ethical implications
of their work, and to use their intelligence to instead develop technologies that benefit society.
In other words, intelligence alone is not enough to ensure positive outcomes; it must be coupled
with a sense of ethics and responsibility.
This is a critical point because it challenges the common assumption that intelligence is the most
important factor in determining success or achievement. Instead, the author suggests that
intelligence must be paired with a sense of morality and a commitment to ethical behavior in
order to have a positive impact on the world. Furthermore, the passage underscores the idea
that intelligence can be used for both good and bad purposes, depending on the values and
intentions of the individual wielding it.
In the context of the text, "computational power" refers to the capacity of human beings to
process information and solve problems using their cognitive abilities. The author is arguing
that decisions about how to use one's intelligence should not be based solely on one's ability to
compute information, but rather on one's values and moral principles.

SOURCE:
https://ebooks.aiu.ac.ke/show/1064/pdf
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