Sentences with phrase «as human and other animal»

Foley could have missed a viable answer to world hunger that would also help mitigate climate change: insects as human and other animal food.

Hives are a specific type of allergic reaction that affects dogs as well as humans and other animals.

Calcium oxalate crystals make all parts of the plant toxic for dogs, as well as humans and other animals.

Perhaps with time, zombies will develop higher levels of consciousness just as humans and other animals do.

Not exact matches

2) If you believe that 2 random particles, «uncreated» by the way, hit each other and created this universe, this world, which started as molten rock, which led to animals, nature, intelligent, conscience humans, etc., then, wow...

well if i had a theory and later found it to not be ture and refuted it then i would not want anyone else to belive it either as i found it wasnt true and further more i would like to think that me and all other humans are better than coming from an animal that eats bugs off its friends and throws its own poo... I'm just saying

For a Whiteheadian it is more natural and correct to speak of the relation as between human beings and «other» animals; for humanity is one species of animals.

No, all animals have souls and we eat other souls to survive because the bible has taught us that we are somehow superior to animals, a convenient lie to justify the inhumanity we show to farm animals and other humans as well.

Any scientist on earth knows that the overwhelming body of evidence points towards h om os exu ality, hete ros exuality, and bis exu ality as normally occurring phenomenon within the spectrum of innate human (and hundreds of other animals) se x ual development.

In the Summa Theologiae, Aquinas does not mean to say that natural law is shared by all animals including human beings» the natural law, as the «participation of the eternal law in the rational creature,» pertains only to human beings (I - II, 91.2)» but that natural law includes natural inclinations shared by other animals, «such as sexual intercourse, education of offspring, and so forth.»

To think of the self relationally is to think of its very existence as affected or constituted by the world external to the body, that is, by other humans, by plants and other animals, by the earth, and by the sky.

For example, we should stop «hunting for sport or furs; farming minks, foxes and other animals for their fur; capturing wild animals (often after shooting their mothers) and imprisoning them in small cages for humans to stare at; tormenting animals to make them learn tricks for circuses, and tormenting them to make them entertain the folks at rodeos; slaughtering whales with explosive harpoons; and generally ignoring the interests of wild animals as we extend our empire of concrete and pollution over the surface of the globe» (ALNE 23).

These previous points once again are believed by many religions, but there are also many religions that don't make this clear distinction as with some forms of Hinduism, Buddhism, Taoism and others which believe in the transmigration of the soul through reincarnation from humans to animals and vice versa.

Unfortunately, as a former Christian, well acquainted with sin and confession and the whole bloody business of sacrifice to appease Someone who thinks that shows «love,» I question the whole ancient story, all the animals killed, all the trees cut down (for temples and churches and crosses and «holy books») and all the human beings left to feel separated again and again from the universe, Nature, each other and their «gods.»

On the other hand efforts at genetic modification of seeds, plant and animal life can lead to dangers to human life itself as seen in the recent instances of the mad cow phenomenon in Britain and the pollution of chicken meat due to the dangerous chemicals in their feed.

everyday, christians pray fo this country, our leaders, troops, the economy, values and morality, and all we get back is hatred from abortion groups, gay right movements and other form of wayward beleifs with the sole purpose of reducing humans to the same level as animals.

Since the human developed out of the subhuman, and since this process of development was a continuous one, it is essential to understand what man has in common with other animals, as well as to describe the threshold that marked his appearance as something genuinely and decisively new.

Indeed, in my decades of work around issues such as euthanasia, utilitarian bioethics, animal rights, transhumanism, and other associated agendas, I have found that the more one rejects human exceptionalism, the more likely one is to declare that immoral and (still) illegal wrongs — like infanticide — are virtuous.

The problem is that organized religion is as much political animal as any other human convention involving more than 2 people, and spiritual, thinking individuals are intelligent enough to know that churches / mosques / community reprogramming centers actually have very little to do with what one actually believes...

The same person detailed that other life, such as plants and basic animals existed before humans.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

Unlike humans, who can and often do set out to make others suffer, animals are primarily concerned to «protect their territory,» as students of their behavior tell us, or to save their young from attack, or to secure necessary supplies of food for their survival.

In fact, most if not all of the relevant evidence, as the previous example illustrated, counts against the idea that physics can in principle provide a complete account of the physical world, especially given the existence of human and other animals in it.

As the devotees give themselves to their god, using some token for their oblation such as a human life, an animal, grain, a dance or other ceremonial, so the god responds to their action by relating himself afresh to them in a helpful and enriching fashioAs the devotees give themselves to their god, using some token for their oblation such as a human life, an animal, grain, a dance or other ceremonial, so the god responds to their action by relating himself afresh to them in a helpful and enriching fashioas a human life, an animal, grain, a dance or other ceremonial, so the god responds to their action by relating himself afresh to them in a helpful and enriching fashion.

We humans have a tendency to think of ourselves as different from all other animals, as special, noble and created in the «image of God.»

Consider, then, the sky and earth and the whole world as containing animals in the way in which worms are sometimes contained in the human intestines — worms or men, if you please, who ignore sense and feeling in other things because they consider it irrelevant with respect to their so called knowledge of entities.

For example, if man were defined as essentially a rational animal, rationality could not admit of degrees, and «more» of it would not constitute a norm or an ideal, without entailing that some human beings are less «human» than others.

Professor Celia Deane - Drummond's book, The Wisdom of the Liminal: Evolution and Other Animals in Human Becoming, is an ambitious attempt to counter this trend by bringing questions about animals — as evolved and evolving — into a sustained dialogue with theological anthropology, seeking thereby to reshape the theological vision of the human Animals in Human Becoming, is an ambitious attempt to counter this trend by bringing questions about animals — as evolved and evolving — into a sustained dialogue with theological anthropology, seeking thereby to reshape the theological vision of the human peHuman Becoming, is an ambitious attempt to counter this trend by bringing questions about animals — as evolved and evolving — into a sustained dialogue with theological anthropology, seeking thereby to reshape the theological vision of the human animals — as evolved and evolving — into a sustained dialogue with theological anthropology, seeking thereby to reshape the theological vision of the human pehuman person.

This hardening occurs to the extent that particular gaps, such as that between self - conscious human experience and that of animals, is asserted to be fundamentally different from all the other gaps to be found in reality.

Deane - Drummond's aim is to lead her readers to consider the human being first and foremost as linked with other animals — ecologically and evolutionarily — rather than as separate from them.

Moreover, since it can be applied to divine and angelic individuals as well as human, it defines the human being not only as he is knowable in his relation to the rest of created reality — as one biological species among others, i.e. as a rational animal — but also as he is knowable in his relation to other personal beings, angelic and divine.

Many Americans were bothered by the buying and selling of human beings as if they were animals or any other kind of property.

But I'm not sure the comparison to «animals» is a fair one since animals do not wear clothes nor are human babies as instinctual and as self sufficient as most animal babies... (I've never heard of a mother chimpanzee holding her young over a bowl to pee; --RRB- but as long as our children are cared for in a loving manner we shouldn't judge too much other parenting techniques.

Riordan & Wambach (2012) state, «Human milk is similar to unstructured living tissue, such as blood, and is capable or transporting nutrients, affecting biochemical systems, enhancing immunity, and destroying pathogens» They they go on to say, «Breastmilk, like all other animal milks, is species - specific.

In humans, other mammals, and many other animals that have been studied — such as fish, birds, ants, and fruit - flies — regular sleep is necessary for survival.

But — just as our human rights underdetermine our rights as citizens of a particular country — the «human rights» of animals (grounded in intrinsic moral status) under - determine rights (and duties) owed to (and by) individual animals on the basis of their relations with other human and animal community members.

Ultimately the exploitation of animals for human ends must be stopped — just as slavery, child labour and other social ills have been.

This finding came as a surprise since it was assumed that as a consequence of the evolutionary divergence between human and other animal viruses, the genes that code for LANA could not be switched.

This book is perfect for biology students and teachers, as well as anybody interested in the inner workings of humans and other animals.

You have said that recent decades have seen a revolution in our relationship with animals as humans overcome cross-species barriers, achieving intimacy with humpback whales, chimpanzees, lions, mountain sheep, wolves, and many others.

Arguably, the weak correlation between testosterone and violence gives us reason to be optimistic about the human race: Whereas other animals battle over mates as a direct result of their seasonal fluctuations in testosterone and other hormones, humans have discovered other ways to establish pecking orders.

As humans put stress on the habitats of more complicated marine creatures, Robison explains, «jellies, because they are relatively simple, cheap to build, and can reproduce very quickly, can respond to negative impacts on other kinds of animals by rushing in to fill their niche.»

The wildebeest migration is the largest terrestrial migration on the planet, and others of its kind have largely disappeared as humans have killed off animals or cut off their migration routes.

The other derives from reports of intergroup fighting among hunter - gatherers; our ancestors lived as hunter - gatherers from the emergence of the Homo genus until the Neolithic era, when humans began settling down to cultivate crops and breed animals, and some scattered groups still live that way.

Today's frogs, comprising more than 6,700 known species, as well as many other animal and plant species are under severe stress around the world because of habitat destruction, human population explosion and climate change, possibly heralding a new period of mass extinction.

As Paul Rozin, often called the «father of the psychology of disgust», has pointed out, we live in a world where the air we breathe comes from the lungs of other people, and contains molecules of animal and human faeces.

Poinar suggested in the journal American Entomologist that the origins of this deadly disease, which today can infect animals ranging from humans and other mammals to birds and reptiles, may have begun in an insect such as the biting midge more than 100 million years ago.

Whereas other animals battle over mates as a direct result of their seasonal fluctuations in testosterone and other hormones, humans have discovered other ways to establish pecking orders.

In this baseline diet, roughly 80 percent of available cropland was used to grow crops for animal feed, such as hay, while the other 20 percent was devoted to fruits, vegetables and grains for human consumption.

Although the bodies of these animals have a distinct top and bottom, they do not have distinguishable left and right sides — an arrangement, present in humans and other higher life forms, known as bilateral symmetry.