3
Whether human souls may be freed of their dependence on bodies is for Whitehead» — another question» (Al 267).
In ST 1.75.2, which asks «
whether the human soul is something subsistent,» the first objection argues that any subsistent thing is a «certain something» [hoc aliquid] and that, since a certain something is a composite of soul and body, the soul can not be a certain something.
Not exact matches
So
whether the
human body was specially created or developed, Catholics are required to hold as a matter of Catholic faith that the
human SOUL is specially created; it did not evolve, and it is not inherited from our parents, as our physical bodies are.
It is the
soul that we have to purify
whether being religious or not religious to live in a code of understanding as the only judge is God and no
human is to judge another although might try to guide but not hart..
He has also created spiritual beings, angels and
human souls, which have free will; they are also governed by God's laws — His commandments — but they are free to decide
whether or not to obey.
Believing that God is the giver of all life, our aim is to uphold and support the dignity, sacredness, personhood and flourishing of every
human soul,
whether born or unborn, elderly or young, privileged or poor, healthy or sick, strong or weak, American or international, Christian or Muslim or other faiths or no faith at all.
What we pray for, as what we work for, may well be determined by
whether we believe that a
human soul is precious enough in God's eyes to be everlasting.
The Faith movement's push for such coherence involves affirming, in a neo-Augustinian manner, the dynamic relationship of spiritual mind (
whether of the absolute God or of the
human soul in his image) with the objects of its knowing, as a metaphysical first principle.
During my time in El Salvador, Central America (1983 - 86), I was always thunderstruck when, after a group of U.S. visitors had spent a couple of hours listening to the stories of the Mothers of the Disappeared or to officials of the non-governmental
Human Rights Commission, at least one earnest
soul would take me aside to ask
whether «we're going to get a chance to hear the other side of the story.»
[15]
Whether the immortality of the
soul can be proved by
human reason is a traditional subject of debate among theologians.
Furthermore, it is doubtful
whether the physicalism espoused successfully protects
human freedom, a power traditionally rooted in man's spiritual
soul.
Concerning the survival of the
human personality after death,
whether in the Platonic sense of the immortality of the
soul or the biblical sense of the resurrection of the body, Hartshorne is at times agnostic and at others quite skeptical.
Whether the body was that of a homo sapiens or a homo habilis or somewhere in - between, the
soul was that of a
human.
The revolution he sought was not a violent leveling spasm but a gradual transformation of
human souls, from yoked and cowering to free and upright — though he was enough of an inborn skeptic to doubt
whether men truly wanted freedom.
The fact that this is really his argument, however, brings us to an additional problem, which is
whether it is plausible to believe that all the suffering experienced by
human beings really serves the
soul - making purpose.
Whether you're a young mom struggling to fit in with your kid - free peers, or you're one of a growing number of stay - at - home dads, or you're a working mom figuring out how to balance work and kids, you know that no matter your circumstances, this business of being responsible for a small (and disastrously naive)
human (or
humans, bless your heart) is going to test your patience, your limits, and your
soul.
Religious conservatives felt that
humans should not interfere in God's plan, denouncing the growing popularity of the birth - control pill in the 1960s and debating in the 1970s
whether «test - tube babies,» produced by in vitro fertilization, would have
souls.
Whether born from the
soul of a deceased
human, or an everyday object discovering its higher purpose, their personalities are distinctly humanlike.
By gradually depleting the player's max health after every death and allowing other players to invade regardless of
whether they are
human or hollow, Dark
Souls II looks to be the most difficult entry in the series yet.
It gives the motivations that they had as
humans which led to them gradually transforming themselves into these monsters, and lets you decide
whether to save their
souls or sacrifice them in return for more power of your own.
The
human souls are a blunt symbol for a man's devotion, his bodily juices, his «essence,» as Tom struggles with the question of how much of himself he wants to give to Space Girl, and
whether or not she justifies the sacrifice — a question that's decidedly answered in a hot, gothic sex scene that Bava would've surely applauded.