Sentences with phrase «by fundamental human»

Despite her computer - based technique, her work remains deeply connected to and inspired by fundamental human emotion and spirit.

Not exact matches

Research conducted by Matthew Lieberman at UCLA shows that being social and connecting with others is as fundamental a human need as food, shelter, and water.

While proponents of autonomous vehicles believe they will be much safer than those driven by humans, they'll have to prove that Monday's accident and subsequent ones are not the result of fundamental flaws in self - driving technology.

This approach begins by using tools like advanced human genetics to unravel the complexities of disease and understand the fundamentals of human biology.

Psychologists agree on a fundamental human motivation such as the need to belong, which is our emotional need to be accepted by members of a group affecting our behavior.

These investors are driven more by their human emotions than by investment fundamentals.

As one consequence, the Whiteheadian perspective stands in fundamental opposition to what has sometimes been called «metaphysical individualism,» i.e., the theory that human individuals are self - contained in the sense that communities are created by them but not vice-versa.

Shiaism hindu Mithra ism, savior ism invented little over 100 years after Sydana Mohammad pbh by tribes of Kujar of north Africa and imposition as Fatmid Khalaphit by force by denial of Hidth and Quran, justified by hindu Judaism, pagan secularism to impose hinduism, racism by hindu, fabricated relationship with Family of Syadana Mohammad pbh to justify existence of hindu criminal Kings, a violation of fundamental commandment, human equality under the LA.

Concerning God, Clement pursued two fundamental principles: that God is beyond the reach even of abstract human language and therefore must be identified by what God is not, but that, at the same time, God must be understood as «the omnipotent God» (Stromata, 1.24): «Nothing withstands God, nothing opposes Him: seeing He is [42] Lord and omnipotent» (1:17).

The problem is that a basic tenet of classical liberalism — a tenet generally accepted in the Western world by «liberals,» as well as by many «conservatives» — is that differences regarding fundamental principles of human nature and morality are not a threat to social and political life.

In its fundamental freedom — true not just for the becoming of each moment of the human consciousness but for all of creation — everything that emerges into a new present is not bound either by its past (fatalism) or by God (determinism).

It will, accordingly, afford constitutional protection (or the equivalent, among the rights tacitly retained by the people) to the fundamental human right to personal initiative, including economic initiative.

«Therefore the Church gives thanks for each and every woman: for mothers, for sisters, for wives; for women consecrated to God in virginity; for women dedicated to the many human beings who await the gratuitous love of another person; for women who watch over the human persons in the family, which is the fundamental sign of the human community; for women who work professionally, and who at times are burdened by a great social responsibility; for «perfect» women and for «weak» women - for all women as they have come forth from the heart of God in all the beauty and richness of their femininity; as they have been embraced by his eternal love; as, together with men, they are pilgrims on this earth, which is the temporal «homeland» of all people and is transformed sometimesinto a «valley of tears»; as they assume, together with men, a common responsibility for the destiny of humanity according to daily necessities and according to that definitive destiny which the human family has in God himself, in the bosom of the ineffable Trinity.»

To the Christian, such an atheistic approach to human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this life without physical needs, individuality or communities, all aspects of the human condition eagerly studied by social scientists.

When, for example, at first in the 19th century down to Pius XII the Church adopted a very reserved attitude to any inclusion of the human bios in the idea of evolution, that was motivated, and rightly so, by a fundamental conception of the nature of man which for good reasons required to be defended.

Questions surrounding the blueprint of human existence and the fundamental question of who man is have been much on my mind in recent months because of several essays on homosexuality published in First Things by Wesley Hill and Joshua Gonnerman.

But such would have to be Arkes» outlook: if indeed there are fundamental principles of natural law and natural right, discernible to the human mind generally (as Arkes thinks), then policies or practices that effectively deny these can only be supported for the short term, or in the long term only by continuing fraud and force.

The judge in the case has faced sanctions by the European Union «because of his harsh sentences for those on trial for exercising a fundamental human right,» the center said.

We have moved from a place in which human rights have been guaranteed by virtue of some understanding of transcendent derivation, to a dispensation in which even the most fundamental rights are to be regarded as existing at the whim of the electorate.

The fact that many of the assumptions fundamental to Whitehead's starting point in human experience were thrown into question by those undertaking this revolution is the main reason, I think, for the subsequent neglect of his philosophy in the English - speaking world.

I agree with Hartshorne that this goal was to formulate a philosophy of panpsychism by generalizing fundamental features of human experiencing.

I tried to make this clear both in the reference to being in the expression «ontic power» and by using the expression «fundamental entity» in the latter part of the book to refer to human beings and other kinds of entities as well.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

«The immediate outcome was an offer by Sardar Patel and accepted by the Assembly that religious freedom in its full sense including the right to propagate religion should be written into the Constitution, not as a minority right but as a fundamental right of human person» (MMT, Social Reform amongst Indian Christians.

Since the legitimacy of institutions of governance» be they democratic or otherwise» depends ultimately on their capacity and willingness to preserve and promote the common good by, above all, protecting fundamental human rights, the failure of the institutions of American democracy to fulfill their responsibilities has created what is truly a crisis.

And while humans today are said to be entitled to rights as fundamental as life or as strange as access to Wi - Fi, the entire notion of rights is undergirded by an implicit assumption of the dignity of all human persons.

It was the announcement by Mukherji and D' Sousa that the Christian Community had decided to forgo special communal representation in the legislature and other communal safeguards so that there would not be political exploitation of increase of numbers through conversion that there was a spontaneous decision in the Constituent Assembly to include propagation of religion as a fundamental human right of the citizen.

Such an account is inevitably conditioned by the historian's scale of values and by his fundamental convictions about human nature.

Everyone will have a slightly different version of what this implies, but I think a few global principles emerge and they are often the powerful fundamental human rights explored by Keats and other philosophers.

Moreover, Pope John Paul II clearly teaches in Veritatis splendor that «the communion of persons in marriage,» violated by every act of adultery, «is a fundamental human good» (nos. 13, 48; see also nos. 50, 67, 78, 79).

Here is the fundamental difference between the Word of God and the human word: God's Word is not just a sound which flies away and disappears, a meaning grasped one instant by the listener's mind only to fall into oblivion afterward.

The term moderate evolution might therefore be applied to a theory which simply inquires into the biological reality of man in accordance with the formal object of the biological sciences as defined by their methods and which affirms a real genetic connection between that human biological reality and the animal kingdom, but which also in accordance with the fundamental methodological principles of those sciences, can not and does not attempt to assert that it has made a statement adequate to the whole reality of man and to the origin of this whole reality.

It was, more precisely, based on a thinking through — although, in a way, a distortion — of Locke's fundamental premises about human nature by Rousseau.

Of course, it is possible to reply that the alleged stumbling block occurs every day according to Christian teaching, because what here in the case of the first human being is felt to be contrary to the fundamental conceptions of metaphysics and the methodological basis of natural science, happens continually at the origin of every individual human soul, at the genesis of every single human being, for such souls equally with those of the first human beings, are created by God directly out of nothing.

However, each of Delvin's designs are driven by the natural human impetus to fill innate voids with art suggest her truest purposes as a stage designer: to, like a mirror, place before an audience the fundamental question of what they are truly searching for.

I maintained that, contrary to the commonly expressed or tacitly accepted view, the era of active evolution did not end with the appearance of the human zoological type: for by virtue of his acquirement of the gift of individual reflection Man displays the extraordinary quality of being able to totalize himself collectively upon himself, thus extending on a planetary scale the fundamental vital process which causes matter, under Certain conditions, to organize itself in elements which are ever more complex physically, and psychologically ever more centrated.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

The Greek philosophic tradition produced several great statements of the fundamental human options for dealing with the terrors wrought by the historic process or by change.

Although it is sometimes forgotten that a worthy human life can be lived by those who do not work, or do not work for pay, it is still true that work is one of the most fundamental of human experiences.

The fundamental problem posed by demythologizing is, What elements in the New Testament revelation are temporary and what are eternal, what are «human» and what are «divine»?

Try as you might, you can never reconcile fundamental human biology and the abstract ideals created by the human imagination.

In particular Heidegger had moved this second aspect to the foreground in the reconsideration of the human being as the originally onto - logical being, by claiming its illumination in a «fundamental ontology.»

Ellison and I regarded ourselves as being the heirs and continuators of the most indigenous mythic prefigurations of the most fundamental existential assumption underlying the human proposition as stated in the Declaration of Independence... Yes, it would be the likes of him... and me... the grandchildren of slaves freed by the Civil War, betrayed by Reconstruction... who would strive in our stories to provide American literature with representative anecdotes, definitive episodes, and mythic profiles that would add up to a truly comprehensive and universally appealing American epic.

Richard Viladesau tries to break away from this philosophical impasse by proposing a fundamental theology of the human imagination based on the Logos, the Son of God as Creator.

They deny that in external human form she possesses fundamental, inviolablestructures willed by God.

It is fundamental to any adequate understanding of Ricoeur to note that his phenomenology is so constructed as to be open to the «signs» generated by «counter-disciplines,» and indeed to read the meaning of human existence «on» a world full of such expressions generated by the natural and social sciences, as well as in the history of culture.

Indeed, if marriage is not simply another economic institution determined by the laws of the market, but a fundamental human institution that corresponds to our nature as self - giving and procreating persons, marriage remains a vital institution for all people, whatever their income and economic interests.

Nevertheless, if we say, as I think we should, that the subjective feeling of creative unification of the incomplete is at the heart of human experience and the universe, and that our ontology should reflect this by maintaining the fundamental contrast between creative becoming and accomplished being, then perishing is a very important doctrine indeed!

My own writing about religion grew out of the fundamental question raised by the new situation: Is religion something that may or may not be very important to humans, or must it in some way integrate all other aspects of existence?

We list some of the most conspicuous etiologies: pain of childbirth, 3:16; the relative position of man and woman in society, 3:16; the intractability of man's natural environment and the consequent necessity of his hard labor, 3:17 - 19; man's irrevocable consignment to death, 3:19; the antipathy between the nomad and the agriculturalist and perhaps also the origin of violence in human relationships in the Brothers, 4:1 - 16; and the frustrating fact in the human situation of fundamental communication thwarted by plurality of speech and wide geographical dispersion, 11:1 - 9.