Sentences with phrase «by human concepts»

Unlike other supercars, which are beholden to their parent company's budget, the Chiron seems limited only by human concepts of physics and natural laws.

You see, I also do not believe that God is a white bearded old man in a nightshirt... The God (dess) I understand is too huge, too eternally absolute and too immense an ultimate and perfect Love and a complete manifestation of Allness to be limited by human concepts.

Not exact matches

«Freakonomics,» a 2010 film based on the book by Steven Levitt and Stephen Dubner, explores the scientific and economic concepts behind human behavior.

Some are intrigued by the concept (such as Frank Vasquez, a recording engineer with Snoop Dogg's Doggy Style Records) while others view the claim that software can approximate human mastering as downright offensive.

And to perhaps oversimplify, we humans essentially created the concept ourselves thanks to the diurnal cycle caused by the sun as the earth wobbles it's way around the solar system.

Religious differences are the most profound differences that humans can have... someone earlier in this thread mentioned «cognitive dissonance» well there is another concept called «cognitive interference» coined by Robert Anton Wilson.

The idea of an «absolute antidote» suggests a different concept of the human than is presumed in Hitchens's argument: a being capable of enslavement by his darker side, one whose infinite desire for something beyond himself can be short - circuited into various «false infinities» (Ratzinger), who can redeem himself only by restoring the circuitry of his absolute relationship with his Generator.

blastoff - if one can show with evidence that the concept of God from the Torah was created by a human and with evidence shows how, where, when and why... it has everything to do with the topic about the existence of God.

The openhearted observer of Islam in the West can discern the shape of hope in the increasing willingness of people of the two faiths to come together for dialogue and consultation on the mutual problems they face; in the reevaluation of Islam forced upon Muslims by their minority status in many places; and in the development of the concept of international law and universal human rights.

The cognitive dissonance it inspires brings out the best and the worst of human nature — a concept that is flabbergasting to Naturalists as religious faith, by its very definition is unquantifiable, unprovable and totally subjectice.

The primary social question in regard to occupation is whether work is determined by the requirements of a sovereign economic mechanism or by deliberate social planning guided by an integral concept of human nature.

Heaven is a concept made up by humans.

The process by which this happened - by which concepts such as personal freedom, human rights and equality have been slowly distorted to mean something quite other than they did when Christian Europe gave birth to them - has been laboriously traced by historians of ideas such as Charles Taylor and Alastair Maclntyre.

actually there is no free will, because we humans is part of god, our conciousness is his.therefore everything we do has a purpose only beyond our immediate comprehension or understanding.the problem lies in our concept or belief of the absoluteness of the philosophy of science, which by itself is part of gods evolutionary process, atheists has this mentality, but since they are part of the process so its gods will through us.

As it is, it is TOTALLY COMPLETELY written by humans who know nothing except concepts which are local, and parochial to their era.

He obtained such concepts by generalizing «particular factors discerned in particular topics of human interest; for example, in physics, or in physiology, or in psychology» (5).

On the contrary it is quite certain that his cosmology, though strongly influenced by «On Mathematical Concepts of the Material World,» was still a «free creation of the human mind.»

After all that has been said, it is still possible to claim that the concept of divine relationality is powerful and reflects important religious sentiments.14 It certainly dulls the edge of the theodicy problem by removing the sense of injustice immediately apparent in the idea of a blissful God creating suffering humans.

His ultimacy can not be captured by things made by human hands or with words shaped by human lips or with concepts designed by human minds.

By the time I had graduated, the field had become «one that maintains its interest in literary texts but explores all forms of aesthetic speech and that views performance as an art and recognizes its communicative potential and function» There were three challenges to those of us graduating with doctoral degrees in this discipline: 1) to locate which performances within art and / or culture we would focus our attention on as scholars and performers; 2) to interpret the core concepts generating from the cultural turn in our discipline to other studies of culture and human communication and 3) to develop «performance - centered» methods of research and instruction in whatever parts of the university we found ourselves.

«Math is a theoretical concept made up by humans» is by far the most ignorant statement I have read or heard in a long time.

Math is a theoretical concept made up by humans (although its basic concepts such as assigning numerical value to things and adding and subtracting are not theory), the same way religion is.

@Roger Bolero «societies ruled by athiests have no concept of love or justice, just a will to power and disregard for human life and rights.»

Later, in Reflections on America, Maritain wrote: «The Founding Fathers were neither metaphysicians nor theologians, but their philosophy of life, and their political philosophy, their notion of natural law and of human rights, were permeated with concepts worked out by Christian reason and backed up by an unshakeable religious feeling.»

These assumptions, which have their origins in a theologically motivated rejection of a classical understanding of God and creation, lead by an easy path to the view that human beings fully realize themselves by producing concepts that give us mastery over limitless possibilities — first mastery over nature, then over ourselves.

But we are here concerned to apply this concept of the priority of God's will and purpose, which however waits upon — and may be thwarted by — human free will, to the whole event Jesus Christ, including its Old Testament background.

The community defined by these two concepts is what our human nature really craves, and what it must have if it is not to be in conflict with itself both within the individual and within society.

By bringing close to faith such a concept as discipleship Bonhoeffer stresses the human side of the event of revelation:

The concept that arises from a person's heart or mind is transformed into a work fashioned by human hands and takes the place of the invisible revelation that comes from above.»

His religious difficulty came from the kind of theology he found around him, its habit of identifying words in a book (written by human hands and thought by human brains) with the words of God, also from the habit of playing fast and loose with the dangerously ambiguous concepts of omnipotence and omniscience, and taking these more seriously than any definite affirmation of the freedom of creatures to make decisions that are their own and not God's.

Also that when Jesus said to call no man Father it was because he knew we'd mess it up with our human concept of hierarchy — and, in our minds, impose harsh, top - down characteristics on God based on those exhibited by human fathers.

Such a concept of the freedom of choice atomizes it by attributing it exclusively to the individual human acts, held together only by the identity of their subject and the length of his life.

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

Gaudium et Spes, as the constitution is normally referred to, based many of its reflections upon the following insight: «The human race is passing from a rather static concept of the order of things to a more dynamic, evolutionary one» (n. 5) Its authors, as well as Ronald Knox 20 years earlier and to some degree Rene Descartes 350 years earlier, recognised that such an understanding was invited by the method of the new sciences.

The truth of the concept of the prophetic stance is realized only to the extent that my life is shaped by my apprehension not merely of the concrete here and now but of the global situation and eternal destiny of the human race.

In addition to considering these topics as theological concepts, participants will also consider how they intersect existentially within the human hearts of Christians and Jews animated by their respective traditions.

His preaching can even be considered conservative in the sense that he dared to return to the notion of good and evil, to invoke the concept of a human nature, and to believe that God in Jesus Christ is the final arbiter of history — concepts long dismissed and derided by secular minds.

Our identification with the death of Christ, it maintains, is not merely a present event, but a present event controlled by a real event of the past — i.e. the dying of Christ: «Bultmann takes over from Heidegger the concept of existence, and uses it to describe the stripping away of illusions and the consequent entry into the authentic human existence.

On the other hand, the enormity of suffering by creatures on this earth, and perhaps especially the human suffering of the present century, makes it difficult for us to return to any concept of divine omnipotence in which God stands silently and apathetically beyond the world's evolutionary and historical struggles, able but unwilling to intervene.

Focussing on the notion of prehension as the basis of a concept of «shared existence,» Cobb stresses the possibility» of an «ecological theology» to counter the Kantian overemphasis on the human point of view.8 A fuller discussion of Whitehead's ecological dimension is to be found in an article by John B. Bennet.9 Bennet suggests three possible sources of Whitehead's value to ecological thinking.

It would seem then that the only way to purify our concepts of God of the false authoritarianism which can only sanction a suppression of our natural love of personal freedom, is to accept without reservation the image of the defenseless (but by virtue of that quality, radically powerful and creative) God who withdraws any intrusive presence and thereby opens up the future in which alone human freedom can dwell and find nourishment.

But these are difficult concepts to conjure with, given the fact that all human nature, except that of our Blessed Lady, is wounded by sin (original and personal) which prevents us from understanding what perfect humanity is.

It sought a solution of the problem by way of personifying the concepts of God's Word and God's Wisdom, identifying, as I said just now, Word and Wisdom with a pre-existent Son of God, and asserting that it was this divine being, this personal projection or offspring of the mind and purpose of God who took human nature and lived and died and rose from death.

We shall analyze Locke's concept of power by examining the contexts in which that term is used in his Essay Concerning Human Understanding (E), 1 thus shedding light on problems common to both Whitehead and Locke.

The author analyzes Locke's concept of power by examining the contexts in which that term is used in Locke's Essay Concerning Human Understanding, thus shedding light on problems common to both Whitehead and Locke.

As one might suspect from the preceding chapters, the human person is a very complex concept in Whiteheadian thought, raising many new and interesting questions never confronted by traditional philosophy.

The theological dogma of the human soul being a spiritual creation of God is often ridiculed as a concept that has been rendered unnecessary by science.

Yet some either deny a concept of God based on a human like diety... without logically understanding it has to be something more than that... or worse only see a chaotic uncaring universe..., without understanding the complexity of the infinite miracles, defined by science alone, not to mention the influence of noy yet known to science, occurences... that have occurred for billions of years to end up in their creation and also supporting their every day survival.

WORLD: Humans have tried to understand the true Nature of things forever and how they control us and how we should act to be properly in communion with them... and those concepts have been updated continually by those in tune or desiring to better understand such concepts, that were once explained by God in human form.

· and finally, that it is particularly important to be critically attentive to the concepts of «theory» and «practice» that are employed by any proposal seeking to understand a theological school, and that it is also important to pay attention to the proposal's assumptions about human personhood.