Sentences with phrase «part of this is human nature»

A big part of it is human nature.

Part of this is human nature (i.e let's do what the other guy is doing).

Not exact matches

Cognitive bias are misleading quirks of thought — mental tendencies that are part of human nature.

«Part of it is the nature of working with creative people that are looking for an outlet to express it not just in their work, but as a way of showing affection for their co-workers and having fun,» explains Bluebeam's Chief Human Capital Officer, Tracy Heverly, about the tradition.

It's a part of human nature to wonder if there is something better out there.

That's because empathy was a given for Adam Smith, an unquestioned part of human nature.

In fact, it doesn't just stop with the people in charge; I believe it's a part of human nature that we have to actively seek to overcome.

Part of human nature is we learn more when we use all of our senses.

While I think that part of human nature frequently makes us foolish investors (who love chasing returns), I must admit that gold returns have been fairly impressive of late, meriting the attention it's been receiving lately.

Human beings are recognizably part of this economy of nature.

It ought to come as no surprise, then, that these ideas might be carried further, so that human beings, as merely part of nature, could also be regarded as natural objects for manipulation.

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

Our human ability to delight in the world means that entertainment is part of human nature.

Building on Phelps» argument that the marketplace permits expression of «the better part of our human nature,» I suggest that the discovery mentioned by Phelps and described above is a discerning of, and submission to, an underlying reality.

Ecology deals not with the interaction of human power, but with man's relation to the nature of which he is a part.

Sorry, Vic, but it's part of human nature to see it as a validation of our choices when others make the same choices.

The March 12, 2015 issue of Nature magazine contains an essay — not an original thesis, rather a summation — by two English geographers entitled «Defining the Anthropocene,» the subject of which is whether (and starting when) human activity has so altered the global environment as to constitute a new geologic age: the Anthropocene Age, as successor to the 11,000 - year Holocene Epoch that is itself part of the larger 2.6 million year - old Quaternary Period (or Great Ice Age).

This is yet another travesty brought about by that violent, ignorant, cowardly part of human nature that invented religion.

In large measure, however, these relations are not preconditions for but properly a part of the public world, i.e., they yield happiness beyond some minimal degree because nature is, as it were, taken into the human community.

That goodness is part of the human nature shared by all the people.

It is our free, human intelligence that is part of our spiritual nature.

The lesson to be learned is to stop imposing human moral values on nature and to live as part of the ecosystem in such a way that the whole flourishes.

Human beings are a part of nature, and evolved from lower forms of life, whose origins sprung from a lifeless planet some 3.6 billion or so years ago.

Whitehead did work out a complex theory of value, but my point here is only to indicate that Whitehead's way of understanding human beings as part of nature both requires that we extend the ethical discussion and gives us clues as to how to do this.

Humans are animals... we are as much a part of nature as any other earth bound life form.

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

What I gleaned from these pages, in part, is that for Kierkegaard the roots of the comic lie in the inherent contradictoriness of human nature: soul and body, freedom and necessity, the angelic and the bestial, eternity and temporality, and so on.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

before the arrival of humans 200,000 years ago, the earth had already existed billions before that, so all the events was directly related to gods conciousness through nature, now with our evolution to higher level, it is gradually shifted to us, we call that free will, but actually we are only part of it, that we have to realize the extent of our responsibility, and that is happening now, that is one of the proof.

Because this sin is part of human nature, we speak of original sin, that is, a sinful quality in our lives that is deeper than particular sins.

This revelation is natural, in the sense that it is part and parcel of both the creation and human nature, and it is general, inasmuch as it is a functional component in all human perception and cognition.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

Being irrational is part of human nature.

The position taken in this book is that such a democracy is inherently self - defeating, in part because the unrestrained pursuit of satisfaction tends to breed conflict rather than harmony, but more importantly because human nature is such that persons and cultures do not grow in beauty, strength, and virtue when people strive only to get what they want.

The Holocaust was, in largest part, the consequence of ideas about human nature, human rights, the imperatives of history and scientific progress, the character of law, the bonds and obligations of political community.

The bodily act of begetting, by which parents transmit their humanity to their children, can become an act of technical mastery over that part of nature which happens to be the human body.

It is in the integrity of a full humanity, and in every range of it, that God's action is to be found — God energizes in this man, in his total and genuine personhood, not in some special part of that personhood or by replacing with deity some particular area of human nature.

The relationship of the finite creature with the supremely worshipful and unsurpassable deity is being affirmed; and along with it there is also affirmed the possibility of its becoming on occasion a matter of conscious knowledge on the part of the human, as it is always a present reality in the very nature of God himself.

The biblical understanding of nature, therefore, inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

The biblical understanding of nature inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

To summarize this view far too briefly: Privation, as opposed to simple absence or negation, is the lack of some part of a being's nature, as when a human being is deprived of sight.

Predation is part of the way nature functions and humans are indeed part of nature, but there is something wrong with the form of predation that is inherent in unbridled economic or social competition among humans.

If «nature» means only that part of God's creation that is not human, then it is important to emphasize the continuity between the natural and the human.

Most of what is known of human nature from mathematics and the physical sciences is based on reflection on those disciplines and hence is not normally thought to be part of their proper subject matter, but to belong more to the philosophy of science and mathematics.

If «nature» is taken as the modern word for creation, then human beings are part of nature, not outside it.

The first hundred and fifty or so pages of his Leviathan show forth his attempt to paint that portrait of human being, but by almost universal agreement, he failed — that is, he could not both present human being as a part of the new nature and at the same time do justice to our direct experience of what it is to be human.

But with them there is no question of doing justice to human being as a part of nature — as Heidegger articulates the point, from their perspective human beings are «thrown» into an alien world.

The achievement of Aristotle which bears essentially upon my understanding of the importance of Whitehead is the incredibly subtle and suggestive manner in which Aristotle succeeds in doing justice to human being as a part of nature.

Human nature is an indissoluble compound of nature and spirit, comprised of one part that belongs to the natural world, and is susceptible to scientific analysis and description, and another part that belongs to a realm that transcends nature.

This is the better part of our human nature.