Sentences with phrase «about human nature as»

Your story will move from the particular to something more universal — a story that reveals as much about human nature as about unique individuals.

As Florence, an all - purpose «assistant» who helps the hapless Greenberg housesit while his brother's family is out of the country, Gerwig functions as an opposing force, as open and optimistic about human nature as he is sour and misanthropic.

Earlier today George Osborne joked (in remarks that did not appear in the text issued to the press) that anyone would be as cynical about human nature as Gordon Brown if they had spent so long working with Ed Balls.

We need to make public arguments that touch directly upon the truth about human nature as available to human reason.

For example, Genesis» «7 days» of creation isn't 7 days, or 7 ages, but an allegory about human nature as rational (Days 1 & 4 symbolized by the sun, moon, & stars), sensate (Days 2 & 5, symbolized by birds & fish), and physical (symbolized by plants and land).

Not exact matches

«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.

But it is one thing to state that all human beings have some access to God's law within and through human nature, quite another to expect natural law theories based on reason alone to persuade others about contested moral issues in a context where such theories are stripped of their foundations in God as creator, lawgiver, and judge.

Unfortunately, humans seem to forget this fact when we find ourselves turning to nature to guide us through difficult choices, such as arguments about whether life begins at conception, or over the proper structure of the family.

This joint proclamation of certain truths about the nature of the human person and human community as created historical realities can not be accomplished, however, in a didactic way.

Here's the penultimate paragraph: Unfortunately, humans seem to forget this fact when we find ourselves turning to nature to guide us through difficult choices, such as arguments about whether life begins at....

I won't give you the full quote but it talked about how church as part of active discipleship can make strangers seem less threatening, but how the pull of human nature keeps trying to take us away from that (ie strangers become more threatening).

Most highly educated people who understand quantum physics and it's related fields realize that humans might not ever be able to understand everything, including the origins of the Universe, but it is human nature to look for it and to try to understand as much as we can about the universe and how everything interacts.

I'm not sure the research polls say so much about Christians as it does about human nature, and our tendency to rationalize certain behaviors.

Assuming it was Christianity, it ameliorated many of the harsh realities of human existence, such as your own death, the death of a loved one, injustice, feelings of being at the mercy of the forces of nature, and so on, gave you answers to questions about life, and so on.

As Catholics, we are allowed to know the truth about human nature - and to rejoice in the fact that medical science is revealing more and more to us about it all the time.

When talking about the identity of Jesus as God (before sin and the Cross) it is important to have a much bigger emphasis on the fact of the true human nature of Christ.

How much the CES actually cares about «the most profound metaphysical questions concerning human existence and the nature of reality» within any recognisably Catholic perspective is, however, to put it as mildly as possible, perhaps in some doubt.

When we enter the tomb of suffering, we have about as much control over the logistics as when we hit the car brakes on black - ice — and if there's anything human nature craves, it's control.

That is to say, human nature is not taken as a static entity, a fixed substance, about which predications may be made with equal fixity.

If it is true, as Holloway argues, that the very foundations of matter and the identity of human nature are aligned upon the coming of the Word made flesh, then a society which is uncertain about the existence of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.

As for me regarding the human condition, I'd refer to my comments above about the christocentric view of human nature).

As a political principle, however, freedom to choose one's religion in this sense implies the freedom to choose one's explicit belief about reality and human purpose as such, even if that belief is merely philosophical or ideological in naturAs a political principle, however, freedom to choose one's religion in this sense implies the freedom to choose one's explicit belief about reality and human purpose as such, even if that belief is merely philosophical or ideological in naturas such, even if that belief is merely philosophical or ideological in nature.

Elsewhere, Berger elaborates by pointing out that religions provide legitimation and meaning in a distinctly «sacred» mode, that they offer claims about the nature of ultimate reality as such, about the location of the human condition in relation to the cosmos itself.

If we engage in the «de-mythologizing» of the Revelation to St. John the Divine, as we must also «de-mythologize» the creation stories in the book Genesis in the Old Testament, we realize that what is being said is that as human existence and the world in which that existence is set has its origin in the circumambient, everlasting, faithful Love that is nothing other than God — we recall Wesley's hymn, quoted a few paragraphs back, that «his nature and his Name is Love», and Dante's great closing line in The Divine Comedy about «the Love that moves the sun and the other stars» — so also the «end» toward which all creaturely existence moves is that very same Love.

What I have particularly in mind is that while there is much talk about taking Jesus as a key to the interpretation of human nature, as it is often phrased, or to the meaning of human life, or to the point of man's existential situation, there is a lamentable tendency to stop there and not to go on to talk about «the world» — by which Miss Emmet meant, I assume, the totality of things including physical nature; in other words the cosmos in its basic structure and its chief dynamic energy.

But, as I say, much more needs to be included about the nature of the human body and the reasons why the marital context is the morallycorrect context within which sexual intimacy is expressed.

From these considerations it becomes clear that mathematics, which superficially appears to have no relevance to the knowledge of human nature, actually affords important insights about human beings, not only as rational agents, but as persons with freedom yet also bound by necessities in the spatiotemporal order.

When Dorothee Sölle wrote in 1971 of the indivisible salvation of the whole world, she and her readers assumed without reflection that the whole world is the world of human beings.1 But as the seventies progressed and the environmental crisis forced itself on public attention, more and more Christians became troubled about the separation of humanity from the rest of nature.

As examples of the former: if what most Christians think about Jesus of Nazareth is true, then what most Muslims think about him must be false; if what most Buddhists think about the nature of human persons is true, then what most Jews think about this must be false... and so on.

More must now be said about why, conceptually, it is important to see that religious commitment involves making serious claims as to the nature of things, what the setting of human life is like, as well as serious claims as to how human persons should behave in that setting.

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

For as God is love, so that the affirmation of His love is no afterthought or addendum to a series of propositions about His omnipotence, omniscience, omnipresence, transcendence, etc.; in similar manner in respect to human nature and activity, to human becoming, to human existence as such, love is no addendum, no afterthought, no extra, but the central reality itself.

As humans, we want everything to be about US; it's just in our nature.

This is the heart of what came to be known as «the social question,» which raises fundamental queries about human nature and the possibilities for pursuing life in common.

For our survival and well - being, Wilson says, we need a consensus about our origins, our nature as human beings, our place in the natural world and our purpose, or what it is that makes life worth living.

That God's love, manifest in diverse ways throughout the duration of the universe, might come to a full and unsurpassable self - expression in an individual human being who lived and died in the Middle East almost two thousand years ago does not seem incongruous with what we now understand about the nature of an evolving universe, especially if we regard religion as a phenomenon emergent from the universe rather than just something done on the earth by cosmically homeless human subjects.

Percy conveys the postmodern, post-Christian Tupperware partygoer's disappointment in the randomness of a world «lacking mystery and substance» as he employs a playful literary technique involving human «looniness» to explore the dilemma of man's uncertainty about the nature of existence.

We debate endlessly about Peace, Democracy, the Rights of Man, the conditions of racial and individual eugenics, the value and morality of scientific research pushed to the uttermost limit, and the true nature of the Kingdom of God; but here again, how can we fail to see that each of these inescapable questions has two aspects, and therefore two answers, according to whether we regard the human species as culminating in the individual or as pursuing a collective course towards higher levels of complexity and consciousness?

As Yves Simon and Heinrich Rommen long ago demonstrated, there is room for disagreement within the tradition of natural law about how one envisions the role played by God as the author of human nature, or about the tortuous problem of culpability when there is deeply rooted perversity of basic inclinationAs Yves Simon and Heinrich Rommen long ago demonstrated, there is room for disagreement within the tradition of natural law about how one envisions the role played by God as the author of human nature, or about the tortuous problem of culpability when there is deeply rooted perversity of basic inclinationas the author of human nature, or about the tortuous problem of culpability when there is deeply rooted perversity of basic inclinations.

Jeremy good message and quite relevant for today God is still looking at our hearts and motives for serving him or are we serving our own agenda as Jonah was.He did nt feel compassionate towards his enemies and who could blame him they had cruelly killed many Jews it was a question of life or death to his own people.The Jewish nation was no more deserving of Gods grace than the other nations that is revealed by sending Jonah to preach a message of hope and life.Ultimately God calls all by faith in him and is willing to be merciful to all nations and peoples that do not not deserve it just like us it is by grace that we all are forgiven.I am pleased that God is sovereign and knows whats best he is merciful to us.Our human nature is that it is better to kill our enemies before they can kill us and that is essentially Jonahs message that is why he struggled to be obedient to Gods will.Gods message is to forgive those that trespass against us and show mercy.Its complicated and it is natural to protect ourselves and our families from those who would seek to destroy them but ultimately its about trusting God with everything easier said than done.If it comes to a choice we will have to trust God and ask for his strength because we cant do it in ours.As Christ laid down his life for us are we ready to lay our lives and the lives of our families as a sacrifice for him.To me that is where the story of Jonah is leading to we have the choice to fight our enemies or to love them as God loves them.brentnz

But, just as is human nature, it was not long before they returned to their wicked ways, and about 100 years later, a prophet by the name of Nahum arose in Israel, and he too pronounced judgement upon Nineveh.

Just as the discovery that sodium chloride has properties not exhibited by sodium and chlorine in isolation tells us something about the nature of sodium and chlorine which we could not otherwise know, so too the existence of subjectivity in combinations of atoms that make human brains tells us something about the nature of those atoms that make those brains.

Such a «social constructionist» conception of science might seem as menacing to Hawking as it would to Wordsworth, both of whom need to believe that, whatever ontological affinities must be conceded, the distinction between daffodils and stinkweeds is grounded not only in the human intuition about the world but in the nature of things.

As you say, Marx appears to talk about ideas that are good, and you don't notice the essential elements that are missing from his ideologies — such as the rightful place of humans under God and in relation to one another — the recognition of imperfect and sinful nature of humanity, the inherent dignity of created thingAs you say, Marx appears to talk about ideas that are good, and you don't notice the essential elements that are missing from his ideologies — such as the rightful place of humans under God and in relation to one another — the recognition of imperfect and sinful nature of humanity, the inherent dignity of created thingas the rightful place of humans under God and in relation to one another — the recognition of imperfect and sinful nature of humanity, the inherent dignity of created things.

Martin also asks some telling questions about Rahner's remarkably optimistic vision of human nature — an optimism all the more astonishing since, as Martin notes, he spent almost his entire priestly life (1932 — 84) first under Nazi rule and then, after the Second World War, with half of Germany under Soviet Communism.

I suppose what the phrase denotes is the modern culture which gives great emphasis on human being as a creator of culture and of history out of nature and which also believes that human being and history require no transcendent reference to a Divine Creator or a Divine Redeemer from self - alienation to bring about the realization of the community of love which is the ultimate destiny of humanity.

... Since man enjoys the capacity for a free personal choice in truth... the right to religious freedom should be viewed as innate to the fundamental dignity of every human person... all people are «impelled by nature and also bound by our moral obligation to seek the truth, especially religious truth» (Second Vatican Council, Dignitatis Humanae, 2)... let me express my sincere hope that your expertise in the fields of law, political science, sociology and economics will converge in these days to bring about fresh insights on this important question andthus bear much fruit now and into the future.

Unlike Mill, for whom this is an empirical claim about human nature, however, Hartshorne views it as an implication of a Whiteheadian metaphysical system which is held to be valid for all possible states of the universe.5 In this system, experiences (or «feelings») are the primitive constituents of all reality.

All bad things about the Church are coming from fallen human nature and from the devil trying to destroy it but he will never succeed as promised by Jesus.

Whereas America was founded on an ideology — a set of Enlightenment propositions about human nature and public order — California was founded simply on the allure of its physical geography, its natural abundance, its reputation as a modern - day Arcady.