Sentences with phrase «about human nature in»

Of course, «It Happens One Night» comes to mind, but The Sure Thing is so sparkling and original in its humor, so perceptive about human nature in its own right, that its key elements seem classic, not carbons.

Using modern terms, we should say that the Bible records a development of thought about human nature in both its sociological and psychological aspects.

By simply allowing yourself to accept reality for what it is, instead of fantasizing about human nature in such a way that you could be «rescued» from your daily circumstances, you're making a tremendous step forward.

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.

You have uploaded them before, the various white - and - black Facebook pictures of the beach, filtered and blurred with in - depth and exciting quotes about human nature.

«We make a big deal about the controversial nature of our business and market around it,» explains Biderman, pointing out that the thousands of user profiles on Avid's various international sites represent, in the aggregate, a vast sociological study of human infidelity, an area that has traditionally attracted little in the way of sociological scrutiny.

If Roberts's experiment confirmed the scientific consensus about why the internet is so compelling, it also confirmed another evolving line of research — spending time in nature is really, really good medicine for the human brain.

It's human nature to zero in on threats: evolution wired us to worry about the animals that want to eat us.»

Bourdain is talking about how an understanding of human nature can result in a huge variance in the unit economics of a business.

And they're justified in doing so with opinions about things that don't change much, like human nature.

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.

To be sure, valid questions may be raised about whether Enlightenment justifications based on insecurity in the state of nature can truly ground human rights.

Since no one in this world does not have any one answer for every single child in the mother's womb about whom the child will become, there is no one answer for the nature of existence, especially humans.

The philosophical significance of his own attitude to transgenderism seems lost on him: Transgenderism raises fundamental questions about the nature of the human person — indeed, about whether one can even speak in terms of human nature anymore in any universal, meaningful sense.

Another unfortunate truth about us and our human nature is to resist giving our self away to trust in someone outside of ourself.

The darker meditations about the interaction of human nature and democracy we find in Tocqueville and The Federalist, rooted in some ways in the perennial concerns about republican government voiced so powerfully in book VIII of Plato's Republic or in Shakespeare's tragedy of Coriolanus, these are what we need to attend to.

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.

In fact, working with Barbie has taught me a lot about human nature.

Yes — and I think there is something in our human nature that is about survival that while a good and necessary thing to have can when mixed with none of us being perfect lead us to perceptions and magical thinking which may or may not be in touch with reality.

The Catholic Church, to take one prominent institution devoted to the defense of human life from conception until natural death, makes no «theological» argument about the nature of the life in the womb.

Reviewing a book titled The Son of Man written by François Mauriac (a French Roman Catholic who wrote about the problems of good and evil in human nature and in the world), Flannery O'Connor writes: He proposes in the place of that anguish that Gide called the Catholic's «cramp....

Christian realism about human nature suggests that legally enforceable determinations of natural law should not be made in this way.

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.

God can not unilaterally bring it about that events in nature be perfectly correlated with the needs of specific humans.

For Holloway the division of the sexes came about precisely to facilitate the coming in human nature of the Son of God.

God Himself drew on the human nature itself in order to teach us completely about Himself.

Nevertheless, because the tendencies normally direct the capacities in certain directions, when we speak about human nature we are pointing to a certain grain in the expressed features, abilities, tendencies, and operations of persons.

The second economic system, that of communism, is also unrealistic about human nature, but in a different way.

In fact, theologians who write about ecological concerns are united in their opinion that a holistic view of reality is basic to a responsible relation between humans and naturIn fact, theologians who write about ecological concerns are united in their opinion that a holistic view of reality is basic to a responsible relation between humans and naturin their opinion that a holistic view of reality is basic to a responsible relation between humans and nature.

In face of this strictly «pagan» materialism and naturalism it becomes a pressing duty to remind ourselves once again that, if the laws of biogenesis of their nature suppose and effectively bring about an economic improvement in human living - conditions, it is not any question of well - being, it is solely a thirst for greater being that by psychological necessity can save the thinking world from the taedium vitaIn face of this strictly «pagan» materialism and naturalism it becomes a pressing duty to remind ourselves once again that, if the laws of biogenesis of their nature suppose and effectively bring about an economic improvement in human living - conditions, it is not any question of well - being, it is solely a thirst for greater being that by psychological necessity can save the thinking world from the taedium vitain human living - conditions, it is not any question of well - being, it is solely a thirst for greater being that by psychological necessity can save the thinking world from the taedium vitae.

The particular mechanisms employed depend on circumstances of history, geography, and culture, and decisions about them can be made responsibly only by taking account of man's acquisitive propensities, his need for rational order, his longing for freedom, and his sense of justice — in short, by relying on an integral rather than a truncated conception of human nature.

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.

Stephen Dingley examines an essential question, frequently raised in debates and discussions about the nature of human life, and why humans matter.

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.

These practices were accompanied by theories about the nature of the human beings and the universe quite different from either biblical or secular ones in the West.

Together they have brought about a profound shift in the nature of thought, the directions and balance of the different spheres of human society, and the interrelatedness of human institutions.

One would hardly expect a discussion either of the life or of the significance of Jesus of Nazareth in such philosophically oriented studies of nature and history, or even in what little about human nature they have written.

And in thinking about our living and our dying, we must somehow see and think both truths about ourselves, we must distinguish but not separate these two perspectives on 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 nature.

This perspective was captured beautifully by the English poet Thomas Hardy, who in the face of romanticism about nature said that human fulfillment could not ultimately be found among rocks and vines and trees.

All religions including Christianity, all cultures and all secular ideologies are in informal and formal dialogues about what is the meaning of our common humanity and about the path of common action - responses to the situation from their respective understanding of the nature and destiny of the human selfhood.

She doesn't have the least interest in our god - given human hunger for meaning and transcendent values all Mother Nature cares about is the survival of the species which requires getting the DNA from one generation to the next and providing for the young until they are self - sufficient enough to sustain their own lives and we are the venue.

What it invites is critique from theology; its claims about human nature and its status in relation to divinity call for elaboration.

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 reason for this flexibility of method is not a desire to be «liberal» either in the sense of an optimistic vision of human nature in general or in the more restrictive methodological sense of being optimistic about the power of one's critical tools.

About Heidegger's view of human nature in particular, Cassirer says the following:

For both Augustine and Hobbes the bellum omnium is a marginal case, illustrative of certain truths about human nature but not, except in situations of exceptional breakdown, actually descriptive of normal human existence.

It is a view that takes authority to be a positive good rather than a necessary evil alone and in so doing preserves a truth about human nature and society that stands in danger of loss.

Later, in our discussion of human nature, we shall have more to say about this.

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.