Sentences with phrase «as human creativity»

Guided by some internal compass as mysterious as human creativity, Bob Rauschenberg took off on a rocket ride from utter innocence to the outer limits of artistic freedom.

Scientists believe that the ability to behave in a way that appears random arises from some of the most highly developed cognitive processes in humans, and may be connected to abilities such as human creativity.

Not exact matches

We often think of creativity as the domain of a special, gifted subset of humans -; unusual creatures magically endowed with a mysterious creative talent.

We often think of creativity as the domain of a special, gifted subset of humans -; unusual creatures magically endowed with a mysterious

In its broadest sense, design may be defined as the rigorous application of human intellect and creativity in the search for beautiful, efficient and sustainable solutions.

It needs to be noted that in the inherited Western tradition, creativity has been seen as an attribute of creatures with mentality, that is to say of human beings only.

One could turn to many artists for a precedent for a newly evangelised culture comprising imaginative activities that are open to the transcendent, a culture that integrates human creativity in art, literature and science with the call to holiness, to a life that acknowledges truth, goodness and beauty as having their source in the divine.

Marriages, of course, are only human; they go wrong and break down; but it is still within marriage, and the families that spring from marriage, that most people come closest to an understanding of true love and creativity, which is as close as man can get to God.

The conclusion here concerns the teleological order within the world as a principle for practical deliberation and, in that sense, asserts a coincidence between maximizing creativity in the world as such and maximizing future human good.

In any event, I will assume the principle of environmental respect as I also assume the coincidence of maximizing human good and maximizing creativity as such.

On this conclusion, the comprehensive purpose as a principle for moral decisions may be formulated: maximize creativity in the human future as such.

A.: It is reasonable to hope that science and technology, along with other expressions of human imagination and creativity, will find progressively better solutions to our problems as time goes on.

Now that most of the world is necessarily turning its back on the soil, to start one's own business has replaced that fundamental human urge to farm one's own land — it is an expression of the natural creativity in man, and as such a profoundly moral impulse.

Moore proposes instead that if we accept Whitehead's conviction that as creativity operates in living things it aims at the enhancement of life, we then will interpret human behavior in terms of the will - to - life.

The spiritual vision of modernity as we know it in ideology and practice has emphasized three aspects of realty, namely progress through differentiation and autonomy of individuality; the concept of the world as history moving towards the Future through the creativity of human rationality; and the ethos of secularism as the basis of social ordering.

Kaplan maintained: «The human mind, as Kant has shown, can not really solve the problem of absolute beginnings, and identifying creativity with transformation marks the limit of its capacity (MOG 61).

Just as Whitehead held to a dualism of God and World, so Kaplan held to a dualism of God (creativity) and world (chaos), but in Kaplan's case this was because of what he deemed to be the limits of the human mind.

As noted before, the experience of creativity, or more pointedly in a human context, the experience of freedom.

Rather than leaving this as an uninvestigated discovery, as scientific reductionism and materialism would have us leave it, the Holy Father invites us to remit the question to those areas of study which have the appropriate competence, which comprise human subjectivity and creativity within their appropriate object: namely philosophy and theology.

If we assume, as we presently do, that the primary goal of both God and concerned humans is to maximize freedom (creativity) for the greatest number, it is the following query with which we must be concerned: Do continuous divine persuasion and occasional human coercion, in conjunction, better maximize freedom than would continuous divine persuasion alone?

But God's primary goal is for each of us to be as fully self - creative as possible, even if such creativity results in human oppression, and this is why God would not unilaterally keep self - creative individuals from abusing the freedom of others even if this could be done.

Therefore God is in human life continuously from the time it first began to be human; and this divine creativity will be with us so long as there is any human life at all.

To be a person is to be rational and loving and creative, and so human work — human creativity — is dignified for the Christians as it never was for the Greek and Roman philosophers.

The Christian then is not necessarily committed to a metaphysical view of man in which God must appear as a threat to human creativity.

What has been claimed as revelation from a divine source of knowledge is in fact the product of human creativity, stretching back over a very long time and involving countless people.

An exploration of volition, creativity, and a new human self - image as these are illuminated by biofeedback research.

But the root cause of the opinion that God is a threat to human creativity is due not to a defect in logic but to the false assumptions derived from a static frame of reference that pictures God as a metaphysical and Transcendent Other, and this world as an autonomous natural order.

Nicholas Berdyaev the Russian philosopher was most critical of the traditional Christian ethics which confined itself to the ethics of law and ethics of grace and ignored the ethics of creativity, while secular modernity to which Christian modernism succumbed, elevated the human vocation of creativity as supreme and as capable by itself of solving the problem of destructivity within it without the need of grace and even of law in the long run Anthropology got perverted on all sides by converting Creation into an order of static laws which are only to be obeyed and perfected by grace in Catholic thought and by getting validated for collective existence without criticism but to be rejected as totally irrelevant in the realm of existence in grace in Protestant thought.

His ideas regarding God's responsive involvement in the world, his ever - changing action upon it and reaction to it, and his own enrichment through history and human creativity must surely be accepted by Christians as authentic insights into the nature of the living God.

As creatures made in the image of the triune God who creates ex nihilo, human beings have the capacity for creativity.

I have the feeling that so long as the Multinational Corporations remain the sole source of technological creativity, it is impossible to replace it however inhuman they become, unless a similar technical creativity is shown by an alternative human pattern of society.

Indeed, they see all religion deriving as much from human spiritual striving and creativity as from God's instructive presence.

Growing numbers of theologians are consciously adopting the thesis of radical human creativity to the extent that the difference between religious humanism and such theists as Tillich, Bonhoeffer, Novak and Duméry is not as great as we may think.

The third important consequence of this doctrine is the affirmation of human creativity as implicit in the imago dei.

Once again we find in cosmological approaches such as Whitehead's and Berry's an acknowledgment of the pervasive creativity of nature, whereas existentialist and psychologically based theologies tend to confine creativity to humans (and God) alone.13

For the world here is seen solely or predominantly as material «out there» to be molded by human creativity.

The central issue in the early debates between Fundamentalists and Modernists was on the question whether the gospel should emphasize as the essence of the gospel, deliverance of the humans from sinfulness or affirmation of the human vocation to creativity and cooperation with God in recreating nature and society according to the purpose of God.

Humans came to be seen less as fallen creatures living in a fallen world and more as autonomous, rational beings, capable of choice, of doing good of their own free will, and of creativity.

I am thinking also of the many recent theologies that have closely followed a psychological and social - scientific paradigm according to which culture is interpreted primarily as a human construct without any reference to the cosmic roots of human creativity.

As the ancients knew, «Christ became what we are that he might make us what he himself is,» Thus the final reality is not that all works of human creativity are pervertible, but that they are redeemable.

To say as I do that human freedom is at once divine creativity can be taken to be a contradiction; worse, a monstrous view, both sadistic and masochistic, as Hartshorne acutely calls it.

As such it is always subject to errors that can be controlled but not governed entirely by practical and / or socially established evaluative or critical methods.18 The indispensable factor of interpretation in the dynamic processes of semiosis even leads to the idea that there is a generic form of imagination in physical becoming, in addition to a primary or radical form in human perception, a consideration that would indeed justify calling creativity the category of the ultimate, just as Whitehead maintainAs such it is always subject to errors that can be controlled but not governed entirely by practical and / or socially established evaluative or critical methods.18 The indispensable factor of interpretation in the dynamic processes of semiosis even leads to the idea that there is a generic form of imagination in physical becoming, in addition to a primary or radical form in human perception, a consideration that would indeed justify calling creativity the category of the ultimate, just as Whitehead maintainas Whitehead maintains.

At a human level, creativity is the «prius» of all our feeling, acting, thinking, and hoping, of our reality as language - speakers and as conscious deciders.

One corollary of this view is that creativity in human relationship can never be the sheer imposition of one will upon another, It must be the kind of action, with whatever coercion is involved, which so far as possible leaves the other more free to respond.

The first is that, as an instinctive Platonist, I naturally believe that every genuine act of human creativity is simultaneously an innovation and a discovery, a marriage of poetic craft and contemplative vision that captures traces of eternity's radiance in fugitive splendors here below by translating our tacit knowledge of the eternal forms into finite objects of reflection, at once strange and strangely familiar.

Karol Wojtyła speaks of thought as the basis of human creativity and the source of human culture.

As for Jesus himself, his human power of imagination was fully alive and in harmony with what we may by analogy call his divine imagination or creativity.

They may be regarded as precursors of human creativity, and point to the existence of unsuspected potentials in the organism which are dormant in the normal routines of existence but emerge in response to new challenges offered by the environment — a zoological analogy to Toynbee's paradigm of Challenge and Response.

If you'll permit me to leave this thought: I have concluded after many years of «church hopping» to finally «no church» that what we need in the «church» is not anything «new» as stated in your last paragraph but rather a «liberation from»... I conclude that the church (organized or free) considers this return to liberty (brought about by Christ) as a legitimate «next step» in the history of «church» but that is firstly a lie and secondly opens up a door for even more destructive creativity by humans.

John Paul II took Catholic social doctrine in a new direction by teaching that, in the post-industrial world of the twenty - first century, Adam Smith's «wealth of nations» resides, not so much in stuff (as in natural resources or land) as in human creativity: in ideas, skills, work - habits and entrepreneurial instincts.