Sentences with phrase «as in the human body»

As in a human body, when an organ becomes diseased or infected, the whole body is affected, so it is in Christ's body.

I use no herbicides, no pesticides and no fungicides, which has its benefits in an era when organic produce is being rewarded in the marketplace as well as in the human body.

Even then, however, forces can not be generated in as controlled a manner as in the human body,» explains Prof. Schwarz.

In his 2011 essay «What to Do with Pictures,» published in October, David Joselit writes: «Networks... provide life support for the individual images that inhabit them; and as in the human body, failure of the circulatory system will lead to death.»

Not exact matches

The tiny sensors, which consist of infrared light - emitting diodes (LEDs) coupled with a sensitive light detector, measure infinitesimal gradations in light in human tissue, due to changing blood volume in the microvasculature as blood circulates through the body — a process that follows in rhythm with the beating of the heart.

We've figured out some drugs that usually work, but as we learn more about the human body and our genetic code — the things we have in common but also the things that make us unique — we may come up with a new sort of medicine, tailored for each person.

Soon after he started developing and marketing a product known as a «derma - filler,» made from naturally occurring substances in the human body, cosmetic surgeons use it to eliminate facial wrinkles, Khoshbin began receiving unsolicited orders from all over the world.

And this may sound odd, admittedly, given yesterday's Theranos news, but I would argue that we need a little hype now and again in the startup world — just as the human body sometimes needs a rush of adrenaline.

The goal here is to use «single - cell sequencing to understand how many different cell types there are in the human body, where they reside, and what they do,» as Nature reports.

On a normal diet, the human body breaks down carbohydrates into glucose, which are used for energy or stored as glycogen in liver and muscle tissue.

For instance, Hamid speculates about a future political order, based on pure democratic assemblies: «How this assembly would coexist with other preexisting bodies of government was as yet undecided... [U] nlike those other entities for which some humans were not human enough to exercise suffrage, this new assembly would speak from the will of all the people, and in the face of that will, it was hoped, greater justice might be less easily denied.»

Much of the effect can likely be explained by researchers unconsciously giving hints or suggestions to their human or animal subjects, perhaps in something as subtle as body language or tone of voice.

At Psalms 139, the man David was inspired to write that «your (God's) eyes saw even the embryo (comprising 56 days) of me, and in your book all its (the human body) parts were down in writing (our DNA), as regards the days when they were not formed (before becoming a fetus), and there was not yet one (complete organ) among them.»

He makes some surprising claims in the chapter on human beings, arguing for a strong Cartesian dualism of soul and body for humans, but claiming that dogs and cats have immaterial souls as well.

The signal for such a theology is Tom Driver's reflective getting in touch with his body while sitting in the bathtub, and his happy invitation, in Patterns of Grace: Human Experience as Word of God (Harper & Row, 1977), for us to do the same.

A «theology of the finite» will regard seriously, in a nondefensive way, the intimations, the signals, the clues our bodies provide — not simply our bodies as human beings, but as male beings and female beings.

In a time in which the human body seemed to lose any iconic significance, in the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.&raquIn a time in which the human body seemed to lose any iconic significance, in the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.&raquin which the human body seemed to lose any iconic significance, in the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.&raquin the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.&raquin the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.»

To regard the ordinary embodied experience of men and women as theologically significant in a positive way is to receive all these images of physical delight, of beauty and ecstasy, of human growth and nurture, of the contact between human persons that the touching of bodies can make possible.

The political order includes this value, but it adds others such as the general well - being of the body politic, fairness, and the well - being also of the environmnent in which human life is lived.

This disbelief in the value of the human body was epitomised by Thomas Hobbes, who wrote: «Man is in the condition of mere nature, which is a condition of war, as private appetite is the measure of good and evil».

«The Christian vision of the human person made in the image of God with a spiritual soul as well as a body is of central importance.

They say further that even if one does not equate a fetus with a child, as long as one attributes some value to the fetus» and they demonstrate how economists routinely make such outrageous calculations in insurance claims for loss of body parts» and put the value as low as one hundredth of a human being, the lowered crime rate would not come near justifying the number of abortions.

In spite of the vicissitudes of human history the developing sequence of events that constitute the history of the Church as the Mystical Body of Christ is simply non-negotiable.

These two facts underline the fusion of body, mind, and spirit in power as a human reality.

The findings in these new fields of inquiry may possibly require important modifications in the scientific account of human thought, but not, as far as now appears, in the direction of re-establishing a simple body - soul duality.)

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

Unfortunately, some defenders of theism in the eighteenth century wedded themselves to this view of the complex machine and its maker and associated it with the view that such special forms of the machine as the human body came into existence fully formed in an aboriginal creation.

For the saving love of God to be present to human beings it would have to be so in a way different from how it is present to other aspects of the body of the world — in a way in keeping with the peculiar kind of creatures we are, namely, creatures with a special kind of freedom, able to participate self - consciously (as well as be influenced unconsciously) in an evolutionary process.

The result of that decision has been explained by St. Thomas as a collective sin of «the whole human race in Adam, as one body of one man» (De Malo 4,1), following on St Paul's teaching that in Adam all die (1 Cor.

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

Alfred North Whitehead brilliantly defines the human body as the primary field of human expression.14 So every bodily action becomes symbolically the incarnation of a human attitude in the whole gamut from ecstatic fulfilment to boredom and despair.

But the truth is that willingness to apply these counsels of love strictly (not of course as if they were a law, a code, a set of rules) will turn human relations upside down and provoke harsh reactions in the body social.

Humans have about the same energy in one body as one nuclear bomb.

Thereby the living power of the transcendent and omnipotent Judge is transposed in human experience into the dead body of Satan, as Milton's passage through the death of selfhood unveils the ground of an isolated selfhood as that chasm separating the creature from the Creator, thus making possible the reversal or dissolution of natural virtue and self - righteousness in the immediate and present actualization of the self - annihilation of God.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

Finally, as Blake envisioned, it is the human body of Christ who negated the God who is present in the memory of the past, and only when the Christian has wholly been delivered from remembrance and recollection will he be open to the Word that is fully incarnate in the present.

Just as the primary meaning of human action does not refer to a public, historical act, the primary meaning of God's action does not refer to any act in history.23 However, since the relation of the world to God is analogous to that of the body to the self, then in the secondary sense of God's action, every event is to an extent an act of God.

If human brains are like body's cells, there is a natural point of specialization, in which new systems break away and form similar but slightly different branches, as cells in a body become fingers, feet, hands, etc..

(Can't give you the details as I'm writing a memoir and don't wish to give the good bits away in case it gets published) Even though I have doubted all the other stuff along the years — promises etc that didn't come to pass, despite my diligent prayer and obedience, I still cry out to «something out there» because I am spirit in a human body, and know that I am on a journey that has to mean more than simply this earthly plain.

Lucretius thought that the soul nestled in the human breast; Descartes located it in the pineal gland; and process theologian John Cobb, following Alfred North Whitehead, hopes to find mind wandering as a thread through the «interstices of the brain,» But if we are truly dealing with metaphysics, then the mind and the soul, like the risen Christ, will not be anywhere, but holistically related to the body.

However, we don't think that disproves god and that he put in an appearance on earth in a real human body to show us who he really is, as opposed to the explanations of religion.

And in place of those former traditions, the care of the woman's body and of her human dignity have come to be regarded as more significant than the institution itself.

Furthermore, regarding «everything that we as humans see and interact with», in that world every «superior intellect» has a physical body and a brain, is mortal, and was born and will die.

Perhaps we can never manage perfectly such a juggling act, but we need to try — to think of human beings both as bodies, for whom the relentless succession of hours and days leads surely to the grave, and as God - aimed spirits, whose every moment is lived in the presence of the Eternal.

But Christianity contains more positive attitudes as well, including biblical affirmations of the human body — evident in the creation story, the concept of the incarnation and the Roman Catholic notion of the unitive purposes of sexuality.

God / Jesus / Holy Spirit is validly evidenced as «matter» /» human» /» oxygen» but in «E.O» the «Total Body» is «Hope» /» Love» /» Happiness».

When considering the grandeur and dignity afforded to the whole human person (body, mind and spirit) in the sight of God and Jesus» teachings on non-violence, a «moral thorn» exists as to the defensibility of boxing and MMA.

I do not ever think this will be «morally acceptable» to us as long as we are humans and can relate to that parent or child, understanding that we are just like they are and through empathy and a chemical in our bodies called oxytocin we can walk a mile in their shoes and decide whether that promotes human growth (moral) or stunts it (immoral).

In any case, it will be evident by now that the relationship between God and the created order is much more like that between the human mind and the human body, as we commonly conceive it, than it is like that between an earthly ruler and his subjects.

This Christian stress on sociality, which (as we shall see in the next chapter) is the natural reason for the existence of the Christian community as well as of other human groupings, has a close relationship with the fourth assertion: that each of us is an organic unity, body - mind - spirit.