Sentences with phrase «about human form»

It was interesting to me that this figure could be replicated many times over by machine, but there is something quite violent about human form made by machine, something extremely vulnerable.»

I think living in a country which has the one of largest populations constantly influences me to think about human form.

Both wrestle with bigger ideas about the human form and healing, making them ideally suited for the new Dell Medical School.»

In common with most of its neighbours, the Luxor also competes for your non-gambling or dining buck, in this instance through two adjoining exhibitions, Bodies, about the human form, and Titanic, an intriguing take on the doomed voyage, featuring artefacts salvaged from the sunken vessel.

You will learn all about the human form and its neverending myriad of intricacies and variations.

Not exact matches

Dr. Misner has written extensively about the unique form of marketing created through word of mouth referrals and Morgan brings an extensive background in psychology and organizational development to the intricate discussion of human success.

Humans have been here in our modern form for about 200,000 years.

I tried to say something about how critical religion is in human relations earlier but it got marked as abuse... I will try one more time in a condensed form.

It's extremely humbling to think about God using us to give birth, adopt or foster other human beings, while also helping form them into adults.

It asks respondents about a wide variety of human - interest topics, from their participation in religious services and religious beliefs, to questions about their attitudes regarding marriage, divorce, cohabitation, and other family forms, to specifics about sexual behavior and experience of abuse and domestic violence.

We have now to look at the New Testament teaching about the human expressions and forms of love.

Can we through Blake know a new form of the human hand and face, and a new direction of the vast cosmos about and beyond us?

Recombinant DNA research can be encouraged by the church as one more way to acquire information about and to work with our world, but it must also be subject to some form of regulation, as must every other human enterprise.

t its most fundamental level, Christianity requires a belief that an all - knowing, all - powerful, immortal being created the entire Universe and its billions of galaxies 13,720,000,000 years ago (the age of the Universe) sat back and waited 10,000,000,000 years for the Earth to form, then waited another 3,720,000,000 years for human beings to gradually evolve, then, at some point gave them eternal life and sent its son to Earth to talk about sheep and goats in the Middle East.

David Brooks has a column in today's NYT about how some evolutionary theorists try to force random evolution into a form that can explain human moral agency.

The President and others who recognize the shortcomings of the colonization of peoples by more powerful foreign nations would do well to heed the words of Pope Francis — for whom the President often expresses admiration — about the new form of colonization, holding foreign aid as a hostage when their nation's views reflect a different understanding of the human person, one held by many Americans as well.

They are sincere about favoring one form of political and social organization over another, and for the sake of advancing their favored program they are prepared to see human rights sacrificed, or at least severely compromised.

If religion arises as a positive response to the appearance of the world or human existence in a fallen form, then one might expect the movement of religion to revolve about the repetition or re-presentation (anamnesis) of a primordial paradise.

There can be no question about the value of machines that make it unnecessary for men to serve as beasts of burden, greatly increase the efficiency of the craftsman, and release human beings for higher forms of activity.

about science, the quran toled 1440 years ago how the earth is formed, and also it told us how human is formed.

In The Spirit and the Forms of Love Williams analyzes the meaning of love and indicates what this implies about the nature of God.104 The classical conviction that the immutable is the superior is shown to devalue human love and to conflict with the biblical conception of God's love.

Such freedom to hold to ones own beliefs, to give expression to them in characteristic forms, and to tell others about them ought to be the privilege of all human beings.

One hates to make old arguments, but if this education teaches (as other sections of the report make clear that is must) the familiar doctrines about how very wrong it is to impose any kind of normative standard on the many forms that peoples» desires can take, on what basis does it exclude pornography or the sexualization of young girls as legitimate forms of the varied human sexual appetite?

The news about your cure is overwhelmingly welcome, but as you will recall from our «last conversation» it is, like all good news within the human condition, in the form of a reprieve.

Also, lets talk about the comment from Viola / Barna that «And historically, it can be demonstrated that the church in its present form didnâ $ ™ t originate with God, but from human inventions and traditions.

During our interview he often speaks of humans being «story - forming creatures», and that the story we believe about ourselves is what matters.

what Hartshorne accomplished, even when others do not agree with his form of theism, is to hold the prism of the human intellect up to the divine light, the better to display the full spectrum of responsible thinking about God.

The only solution to the problem of evil «worth writing home about» is one in which human freedom is not only affirmed but is also «a special, intensified, magnified form of a general principle pervasive of reality, down to the very atoms and still farther.

Basically, his solution takes the form of distinguishing two different levels of human experience, or of more or less conscious thinking about experience, on only the deeper of which is there an experience of God that is both direct and universal.

So far our comments have been largely a contrast of stances toward human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.

A little more irony about the human might allow more scope for the stance of awe which Dr. Altizer finds passé, but which is so deeply built into the various forms of the response of faith.

From the moment when, as I have said, the phyletic strands began to reach towards one another, weaving the first outlines of the Noosphere, a new matrix, co-extensive with the whole human group, was formed about the newly - born human child — a matrix out of which he can not be wrenched without incurring mutilation in the most physical core of his biological being.

1995), «the fine working of the market is close to the heart of western society's self - definition» and they speak about its underlying presuppositions thus: «Indeed for Smith, the market played a role in all forms of human progress.

Genesis was written in its current form by Moses likely though about 5 eyewitness accounts ---- So, God created 5 human beings before he created them a world to live in?

Historically and theologically we are dealing here with devout yet aberrant forms of faith that are unable to illuminate the more profound problems of human existence, suffering, guilt and destiny or to answer questions about human history in its wholeness.

We have a highly developed apparatus for thinking about and dealing with the individual and the State, but we lack adequate concepts and even words for a legal - political approach to those intermediate institutions within which the personalities of men, women, and children are formed, and upon which human beings depend for support and self - realization.

As with cannibalism we are confronted with the most direct challenge to basic notions about the dignity of the human form.

One participant, Ricardo Antoncich, noted that theology, (as reflection about the faith of the Church), should enter into dialogue with other forms of thought that rationally explain the life of the human being in the world.

Both the left and the right want to find a form of discourse free from much theoretical reasoning about human nature.

«So let me get this straight, you have two - way conversations with invisible spirits, you think the earth is 10,000 years old, you believe the world was once covered in water (about 5,000 years ago), you believe your invisible sky father came to earth in human form after a virgin birth, then rose as a zombie, from the dead, then ascended into an invisible sky city... all because the first people on earth ate and apple before proceeding on with decades of incest... am I getting this?»

One tends to speak about or for others, assuming that humans are the only life forms that self - reveal through speech.

What he says about the forms of human despair and the sickness of the spirit is not intended as objective description of sin.

There seems to be little to gain by speculating what Joseph thought about why he had to travel to Bethlehem for the census or if the Magi picked up their gifts in the market on the way over to the stable, in comparison to the great mystery of the Creator of the cosmos taking on human form in order to save us from the fires of Hell and restore us to how we were created to be, let alone «considering afresh the Holy Incarnation».

As the name «genetic ontology» indicates, one general assumption is that the human's statements about reality express the experience of a genesis of being — and to be sure in a phylogenetic as well as in an ontogenetic sense, that is, in the form of an historical - evolutionary as well as an individual process.

The Church is neither an Epi - nor a Para-phenomenon in the growth of the Human Social Organism, but constitutes the very Axis (or Nucleus) about which it Forms

You can be a fully formed human being, with goals and a career and friends and activities of all kinds — and still be open about your social media and unafraid of being exposed.

No one here probably knows about it, but AA formed and existed in the time when atheists were seen as exceptionally evil without the rights of other human beings or American citizens.

We must not hide our eyes from the fact that what we have called secularization is an entirely new phenomenon in human history, that it has been brought about by a number of new factors in human knowledge, the more important of which we have looked at, and that for these reasons a secularized culture has come to stay, at least in some form.

Inasmuch as congregations are themselves social spaces with social forms, theological schooling focused through questions about them must attend critically to the scripture whose use creates the social space; and it must attend to the disciplines of the human sciences that provide understanding of the social forms that make congregations moral and political realities in their own right.

But one question, why did god only choose about a 25 % of the World's human population (and let's not even talk about other forms of life) to be given his message?