Sentences with phrase «body materials as»

The reason being is that a muscle fiber has tissue with the ability to contract and expand against resistance and that is its ability to induce action while using nutrients and body materials as energy sources.

Not exact matches

In fact, many are also unwittingly contributing to commerce, their bodies traded as raw material in a largely unregulated national market.

Of course, we are seeing some new bands and new materials including a watch body made from ceramic, which happens to be four times stronger than aluminum, but overall the new series shares the same design as the first.

Nanoengineers can even carve out molecular gears and levers that act as microscopic machines; in theory, some materials could be self - repairing, and others could carry out tasks inside our bodies, like scraping plaque from artery walls.

Body camera footage from officers who entered Las Vegas gunman Stephen Paddock's hotel suite during October's mass shooting will be released Wednesday, as part of a rolling release of material, police say.

It wants to convince us that human bodies provide us with raw material to be formed and reformed as we think best suits our dreams and aspirations.

As a consequence, marriages are viewed as (short - term) contracts subject to a cost / benefit analysis, children become consumer goods or accessories, family bonds are weakened and our bodies are treated like so many raw materials to be mined and exploited for manufacture and pleasurAs a consequence, marriages are viewed as (short - term) contracts subject to a cost / benefit analysis, children become consumer goods or accessories, family bonds are weakened and our bodies are treated like so many raw materials to be mined and exploited for manufacture and pleasuras (short - term) contracts subject to a cost / benefit analysis, children become consumer goods or accessories, family bonds are weakened and our bodies are treated like so many raw materials to be mined and exploited for manufacture and pleasure.

Every second, as my heart beats, tiny bits of mineral and organic material are sent to parts of the body that need it, performing ongoing repairs that will never finish, like painting the Forth Bridge, hour after hour, year after year.

Plotinus recast the Platonic unease with the material world in a straightforward manner: «The nature of bodies, insofar as it participates in matter, will be an evil» (Enneads, 1.8.4).

5:1 - 12) begin the body of material commonly referred to as the Sermon on the Mount (Matt.

The humane and Christian view, however, sees the human person as including a spirit which needs a body as a complement and mediator to fulfil his destiny as a traveller to God, the Ultimate Good, through the goodness of the material cosmos.

Could the average Catholic teacher in the UK give a reasoned account of the teaching that each of us has «a spiritual soul as well as a body», and that the soul is «irreducible to the merely material», to our scientifically aware but deeply secularised young people?

Physics itself, as a body of thought, is not material.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

Just as truly as Greek philosophy differentiated within the individual between the material body and the immaterial soul, Hebrew religion differentiated between the moral man and his physical organism.

When he used «flesh» as the seat of sin he was not, after the Hellenistic fashion, thinking of the material body as essentially evil.

Whitehead nowhere in Process and Reality argues explicitly for such intermediate entities, but it is interesting that he maintains a gradation of enduring objects, from the one extreme of the atomic material body to the opposite extreme of the presiding thread: «But just as the difference between living and non-living occasions is not sharp, but more or less, so the distinction between an enduring object which is an atomic material body and one which is not, is again more or less.»

Indeed, the identification of what we call spirit with the material body is clearly seen in the Old Testament, as among all early peoples, in the functions ascribed to the bodily organs.

In this regard, several external groups such as the Challenge Team and the Ten - ten Theatre Company offer useful services to schools, while some good supporting materials are available - the primary school «This is My Body» scheme and Education for Life aimed at secondary schools spring to mind.

Because it was a material being who died on the cross, rose from the tomb, and ascended into heaven with spirit and body inseparably united, Latter - day Saints have no difficulty believing also that «the Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit.»

The regulatory state and ubiquitous new global media throw their ever increasing weight behind the new understanding of marriage and its implicit anthropology, which treats our bodies as raw material to be used as we see fit.

We are created with a spiritual soul as well as a body, and so material things alone are not enough to satisfy us: we yearn for what is truly spiritual.

As a consequence, the old theology de-emphasized or conveniently ignored the fact of the resurrection of the body and the redemption of material creation and spoke instead and almost exclusively of the salvation of the soul pictured as being supratemporal and metaphysicaAs a consequence, the old theology de-emphasized or conveniently ignored the fact of the resurrection of the body and the redemption of material creation and spoke instead and almost exclusively of the salvation of the soul pictured as being supratemporal and metaphysicaas being supratemporal and metaphysical.

But spiritually understood, where illness is not in the material body as the fever is in the blood, and where medicine is not something external, like drops in a bottle, then fear means: to use and to have used, to have taken the medicine — in the wrong way.

He emphasizes the affirmation of the goodness of the material world, the refusal to regard the body as evil, and the significance of the resurrection doctrine in opposition to the Greek views of the immortality of the soul.

Pannenberg understands spirit as «field,» a conception somewhat like the field theory introduced in 19thcentury science, which describes the interaction of material bodies in terms of interlocking networks called forces (e.g., magnetic fields).

The resurrection of the body certainly points to the ultimate value of the body, the material dimension of afterlife, and sees the whole person as the ultimate goal.

Thus the realist thesis about nexus elucidates how Whitehead's metaphysics can construe material bodies and living organisms as single entities.

The derivative notion of «society» is essential to his metaphysics, for it serves to link his speculative conception of actual entities with entities of ordinary experience, such as material bodies and living organisms (including cells and molecules).

Beautiful buildings in which to worship are not meant as gifts to the world but as offerings to God; offering not the mediocre but only the best, it is a material offering, just as we try to offer the best body (which is called by Him His temple) to Him, the difference being that He builds up in us the best temple in which to reside, Could more people have been fed with the money spent on building a church or a cathedral; maybe.

Out of a vast body of oral or written material, through long testing, a certain few selections are made, generally not by an official body so much as by the decision of the community itself as evidenced by degree of use or disuse, and these become the sacred canon.

This leads to a dualistic view that many still espouse, according to which the material and spiritual, body and soul, are seen as separate and unequal elements, temporarily joined together (during our lifetime) but separated in death so that the soul can assume its rightful, higher place.

According to him, transhumanism looks upon the natural human body as raw material, a platform from which we can launch our possible selves.

We are created with a spiritual soul as well as a body, and so material things alone are not enough to satisfy us: we yearn for what is truly...

union», which means that what we refer to as «I» is not something spiritual inhabiting a material shell, but that the body is included in this «I».

However, there are also physical consequents as exhibited in the material body (F).

It is a claim that God's grace is mediated through the material: in the incarnation, God became human flesh and dwelt among us; in the Passion, it was Christ's body that was crucified; in the Eucharist, Christ is truly present in the elements of bread and wine; as we partake of these elements, approaching the altar with our bodies, eating and drinking, we become the very body of Christ; and in the eschaton, it is this very materiality of creation that God will transform and glorify.

Some Jewish thinkers became so Hellenised that they came to regard the heavenly bliss of a spiritual soul as a much more worthy expression of human destiny than the thought of an endless life in a material body.

David Griffin argues for the possibility of subjective immortality in the second sense.13 He argues that the psyche is just as real as material bodies.

He regards his body as an agency for the channeling of the materials of nourishment into the service of worthy ends.

While the Koran is the one completely sacred book of the Moslems, there exists alongside it a considerable body of supplementary material which is almost as important as the Koran itself in the determination of Moslem belief and practice.

This is no small feat, as Bronowski and Mazlish point out (WIT 111), in that the four - element tradition did not recognize the heavenly bodies as material.

C. F. Evans notes: «As in this Gospel particularly the body of disciples begins to appear as a church under the discipline of the apostles, and the material is arranged for church use, so now the resurrection commission is in terms of church order — to make disciples, to baptize and to instruct.&raquAs in this Gospel particularly the body of disciples begins to appear as a church under the discipline of the apostles, and the material is arranged for church use, so now the resurrection commission is in terms of church order — to make disciples, to baptize and to instruct.&raquas a church under the discipline of the apostles, and the material is arranged for church use, so now the resurrection commission is in terms of church order — to make disciples, to baptize and to instruct.»

«We speak on this subject very cautiously and diffidently,» he writes, «rather by way of discussion than coming to definite conclusions... We suppose that the goodness of God will restore the whole creation to unity in the end... If anyone thinks that matter will be utterly destroyed, it passes my comprehension how all these substances can live and exist without material bodies, since to live without material substance is the privilege of God alone... Another perhaps may say that in the consummation all matter will be so purified that it may be thought of as a kind of ethereal substance... But only God knows.»

7 - If we defined growth as adding new material to our bodies, then DNA is living, because in the process of replication it add new sequences to its structure, but even in this case we have say it is non-living because DNA is not showing development which is the second part of growth, and simply development is the changes in structure living things undergo as it grow and age.

And since our bodies are an extension of the material universe, material creation, which is groaning until now from its slavery to sin and corruption, as Paul points out, will also be saved.

The philosophy of nature of Aristotle studies material beings, i.e. bodies, as capable of motion and change.

If from the natural «radiation» of body, soul, and both as «personality», sin in us is a principle of dissolution, even in the material environment, then grace likewise, especially the grace of Christ, the summit of God's Unity - Law in creation, is also a principle of life, restoration and healing.

As a result, the scope of physics today is phenomena which is quantifiable, or measurable, and no longer focuses on material bodies from the point of view of being.

Just as Hartshorne's cosmology abandons the traditional Western metaphysical dualism of matter and mind, so his anthropology rejects the derivative notion, explicitly advocated by Plato and Descartes, that man is basically a dualistic being composed of a material body and a spiritual soul.