Sentences with phrase «human imagination as»

Human imagination as a whole provides the particular idiomatic and narrative construction of a congregation; its members communicate by a code derived from the totality of forms and stories by which societies cohere.

Steve... that's not necessary... let's read those writings as the product of human imagination as it seeks the meaning and purpose of human existence and never forget...» to err is human»... anything more is to turn them all into demi - gods.

Not exact matches

The imagination as an image - former (rather than an image - reader) is the proper faculty of human knowing.

research; since most of the reports have concentrated on justifying the creation of cloned human embryos for research into and treatment of neurodegenerative diseases such as Parkinson's, «stem - cells» has become synonymous with «embryonic stem - cells» in the public imagination.

Perhaps only a poet would have dared to speak of «The Great Humanity Divine» as Los or the human imagination:

A story sustains the precariousness and openness of the situation until it reaches its end, and does so by virtue of that power of imagination, or what I called memory that penetrates the future, to envisage a stretch of time as both sequentially related and also developing through human opportunity, intention, decision, and being acted upon.

A.: It is reasonable to hope that science and technology, along with other expressions of human imagination and creativity, will find progressively better solutions to our problems as time goes on.

Human solidarity is to be achieved «not by inquiry but by imagination, the imaginative ability to see strange people as fellow sufferers.

Not only is IVF the most obvious source of «fresh» and cryopreserved embryos, but the growing acceptance of embryo creation and disposal through IVF has shaped our moral imagination, rendering us less and less capable of seeing any relevant moral claims attending the early embryo as incipient human life.

Cf. the manuscripts «Reality as History» (1935) and the so - called B - manuscript, the second unpublished conclusion to IN; the articles «The Historical Imagination» (1936) and «Human Nature and Human History» (1936) and different sections from IN and IH.

Kirk, on the other hand, learned from Irving Babbitt and Paul Elmer More to regard imagination as the essential human quality.

Both I and St Thomas consider that the soul continues to exercise thought and understanding (and indeed will, which is intellectual appetite) after death, and, as St Thomas explains, this can not be in synergism with the imagination in the way it is during human life, but is made possible in ways God provides, and in this way the life of purgatory allows the purification that most people need, while the Saints pray for the living and the dead of whom God gives them knowledge through their vision of Him.

There is only one God... human imagine or uses their thoughts to come up with multiple Gods... which i think is lake of understanding about the definition of God... i also think the reason we see this is mostly because the teaching of these faiths are showing God as an old dude with white long beard and extended hands... its all human imaginations...

As I discovered in my early studies, the local church is a microcosm of human culture, an immediate instance of the world's symbolic imagination.

The source of the Bible's power to stir men's minds and fire their imaginations is no secret, except as all things human are ultimately clothed in deepest mystery.

Closer investigation, however, shows that imagination can not be altogether rationalized and treated as a meter instrument of human thought and willing.

Yet politics is as pervasive and determinative of human life as love, death and the other mysteries that engage the theological imagination.

Likewise as members of the body of Christ, humans may be achieving aims which far transcend human imagination.

The symbol of the Father God, spawned in the human imagination and sustained as plausible by patriarchy, has in turn rendered service to this type of society by making its mechanisms for the oppression of women appear right and fitting.

As pointed out at the time, this was in contradiction to statements he had made previously, inwhich he had repudiated the idea of human cloning: «Human cloning has grabbed people's imagination, but that is merely a diversion — and one we personally regret, and find distasteful,» he had said in The Second Creation, the book on Dolly's cloning which he co-authored with embryologist Kenneth Campbell in human cloning: «Human cloning has grabbed people's imagination, but that is merely a diversion — and one we personally regret, and find distasteful,» he had said in The Second Creation, the book on Dolly's cloning which he co-authored with embryologist Kenneth Campbell in Human cloning has grabbed people's imagination, but that is merely a diversion — and one we personally regret, and find distasteful,» he had said in The Second Creation, the book on Dolly's cloning which he co-authored with embryologist Kenneth Campbell in 2002.

6 In this personal relationship with God, the life of grace protects and perfects «each human power,» including the imagination, so «as to be able to function in this «higher» life of the «above - the - natural» life.

The exceptional powers of sympathetic imagination and of literary expression possessed by this evangelist make his work the most effective of all as a human and, so to speak, secular approach to the «Jesus of History,» but it does not lie on the main classical line of development from the apostolic Preaching.

He has strong individual motivations; human qualities such as creative imagination and personal judgment are essential, as Polanyi has pointed out.8 But only limited aspects of the scientist's personality are directly related to the work itself.

Soon after, we find Christians heartily mocking other, irrational gods of the time which, being so hopelessly capricious, were to them no more than the work of human hands or, as we would say, the figments of men's imaginations.

Try as you might, you can never reconcile fundamental human biology and the abstract ideals created by the human imagination.

As humans we have the greatest gift of all the animals on this planet: REASON but also IMAGINATION!

Richard Viladesau tries to break away from this philosophical impasse by proposing a fundamental theology of the human imagination based on the Logos, the Son of God as Creator.

It therefore takes an effort of historical imagination to put ourselves into the shoes of the statue erectors, and understand them as complex human beings.

We have learned so much about the intelligence, cognitive and social, of so many animals — humpback whales, orcas, bottlenose dolphins, elephants, gray parrots, dogs, and so on — all of it quite fascinating, thought - provoking, and in many cases delightful, and it seems a cruel impoverishment of our speculative and moral imaginations to dismiss it all as a process of biomechanical stimulus and response, only accidentally resembling the workings of human consciousness.

As such it is always subject to errors that can be controlled but not governed entirely by practical and / or socially established evaluative or critical methods.18 The indispensable factor of interpretation in the dynamic processes of semiosis even leads to the idea that there is a generic form of imagination in physical becoming, in addition to a primary or radical form in human perception, a consideration that would indeed justify calling creativity the category of the ultimate, just as Whitehead maintainAs such it is always subject to errors that can be controlled but not governed entirely by practical and / or socially established evaluative or critical methods.18 The indispensable factor of interpretation in the dynamic processes of semiosis even leads to the idea that there is a generic form of imagination in physical becoming, in addition to a primary or radical form in human perception, a consideration that would indeed justify calling creativity the category of the ultimate, just as Whitehead maintainas Whitehead maintains.

It almost seem as if he's human, or created by an active imagination.

As far as the fantasy half - human / half - god (or other «spirit»); those tales are from the fertile human imagination, like fire - breathing dragons, centaurs, boogeymen and numerous other flights of fancy, without a scintilla of evidence of facAs far as the fantasy half - human / half - god (or other «spirit»); those tales are from the fertile human imagination, like fire - breathing dragons, centaurs, boogeymen and numerous other flights of fancy, without a scintilla of evidence of facas the fantasy half - human / half - god (or other «spirit»); those tales are from the fertile human imagination, like fire - breathing dragons, centaurs, boogeymen and numerous other flights of fancy, without a scintilla of evidence of fact.

As the apostolic Church it is the function of the Christian community to proclaim to the great human societies, with all the persuasiveness and imagination at its disposal, with all the skill it has in becoming all things to all men, that the center and heart of all things, the first and last Being, is utter good.

These glosses called into question the creation of the world in time, the role of the senses and the imagination in human knowing, the individuality (and personal responsibility) of the human intellect and will, the immortality of the human composite of body and soul, the role of divine Providence, the simple standard of one truth governing both theology and philosophy, and other foundations of both Catholic faith and empirical (as distinct from gnostic) reason.

I believe in a Creator and Father, who desired man [and woman] as co-Creators and who gave (them) intelligence and a creative imagination to dominate the universe and to complete the Creation... and he constantly sends his Spirit to make the human mind fruitful, even as he made the waters fertile at the beginning of Creation.

I mean that symbols are recognized as products of human imagination.

In the language of faith, as in the arts, the human imagination plays an important role.

If imagination plays such a vital role even in such sciences as physics and astronomy, where man can so clearly be an objective spectator, how much more must man depend upon his imagination when seeking to understand the questions of human existence, in which he is at the same time an active participant.

But it is shameful when lack of imagination, failure of insight, and narrowness of mind produce such a parody of what might well be the most glorious of human occasions of meeting: the worship of God the «altogether lovely» (as an old phrase has it) and the altogether loving One.

As for Jesus himself, his human power of imagination was fully alive and in harmony with what we may by analogy call his divine imagination or creativity.

As Stratford Caldecott has written in the latest number of the Chesterton Review (p. 1), «every civilisation is the product not only of the human imagination but of a religious worldview.

But legal systems as such do not produce anything that corresponds to the biblical sensitivity which forcefully enjoins against the source of all violence, namely, the realm of thought and contemplation, the intangible but critically powerful world of human imagination.

As the human race continues to evolve, more understanding will go into science and we'll be able to leap above and beyond all imagination.

Never anywhere has any doctrine on earth brought God and man so near together as has Christianity; neither could anyone else do it, only God Himself can, every human invention remains after all a dream, an uncertain imagination.

The Liturgy as a counter-cultural school is neglected, and the «sacramental imagination» — while properly lauded as a privileged Catholic contribution — is more a timeless perspective on nature and human life than an awareness of how we continue to hear, see, feel and taste the Word spoken into our world 2,000 years ago.

We are so habituated to conceiving of the imagination as a private act of the human spirit that we now find it almost impossible to conceive of a common act of imagining with.

The vivid imagination and the sharp observation of men and nature that marked his mind; his acquaintance with common speech and his joy in the use of proverbs; indeed, his capacity to express in creative speaking with a skill that only a poet and genius possesses the whole range of human emotions from awe in the presence of the numinous to the feelings of the body — all are reflected in his sermons (as also in the commentaries, his work of the lecture room), not consistently, of course, and not every time, yet most impressively in the Church Postil Sermons, one of the products of his exile on Wartburg Castle, written in order to furnish to the preachers of the Reformation examples of Biblical preaching.

My claim, then is twofold: (1) What appears in human beings as creative imagination can be seen throughout nature in less advanced forms.

In theory, the answer should only be bounded by the limits of human physicality, imagination, and cruelty, and as such not really fit for publication on a family website.

Obviously this is a pretty broad question, and I don't care if these are primary sources, to collaborative works by modern historians, to historical fictions (as I'm sure much of this detail will be left to the imagination as not much evidence will remain), but I'm looking for how humans ran societies, and the issue they dealt with, on a day to day basis, because people live on a day to day basis, and don't, like historians, summarize a decade in a couple of pages of writing.