Sentences with phrase «by modern humans in»

In his recent study, he shows that these tasks were taken over in part by modern humans in the period between 45,000 and 12,000 years ago.

Not exact matches

Each chapter comes with a lengthy rumination on the different ways humans prepare food, and how, in Pollan's view, those age - old methods have been corrupted by the modern, corporate food chain.

Well before modern genetic engineering technology was around, humans found ways to tweak the DNA of plants by zapping it with chemicals or radiation — resulting in crops that are not considered GMOs.

There's Arkansas, bounty hunters, snakes real, human, and symbolic, being rescued from a snake pit by a very errant knight, a display of the gratuitous slaughter that comes when you take the law in your own hands, a deep commentary on place, displacement, the state of nature, and the techno - forces of the modern world and modern government, solidly American thoughts on law, property, justice, and keeping your word, and so forth and so on.

It doesn't matter to me whether this is «correct» exegesis — either the Bible finds some way of adapting to the modern notions of morality, or it gets left by the wayside on the ever growing dung - heap of rejected holy texts of human history — in my opinion, that's the historical moment we are currently faced with.

What you're giving up is your freedom to think for yourself by accepting this fantasy man - in - the - sky BS that has somehow managed to propagate throughout the centuries of modern human existence.

I believe that stories communicate both the gospel and the truth about the human existence, but more importantly, they awaken in us something long repressed by our modern culture: life itself is a story.

By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

It is instructive to see how deeply Gregory intuited much of the interpersonal analysis that was later to be developed in the modern behaviorist tradition of vector analysis by G. Homans, R. Carson, T. Leary, J. Thibaut, and H. Kelley.17 According to this modern behaviorist analysis, human interaction patterns can be graphed on the vectors of two poles: a horizontal emotive axis that registers resistance versus affection, and a vertical pole that registers superordination and subordination, or relative power or influence in relationships.

Still, such theorists also continue, as did Kant himself, the modern natural law tradition, at least in the following way: The duties prescribed by nonteleological liberalism are defined in terms of rights that are prior to any inclusive good; that is, these rights are separated from, and respect for them overrides, any inclusive telos humans might pursue.

When Bertrand Russell stated at Columbia University in 1950 that Christian love or compassion was the thing most needed by modern humans, he moved revealingly close to declaring intellectual bankruptcy on his and many others» behalf.

The particularity of the American regime is counterpoised by its foundation in universal human rights, the modern articulation of our equality as beings created in the image of God.

To speak of sexual undertakings in the way implied by the traditional marriage rites of the churches is to deny people access to a basic human good from the start and for reasons that are difficult if not impossible for modern people to grasp.

If so, then human minds, created in the image and likeness of God, should be able to understand the world in which we find ourselves; much of the skepticism of modern society needs then to be rethought by Christians.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

Ford, like his critics, is misled by the fact that in presenting his case for internal relations or prehensions in Science and the Modern World Whitehead begins from the human experiential side.

Indeed, most cultures in human history have generated no such marvel as the modern scientific movement, and even in our own culture, scientifically oriented as it is supposed to be, most people accept the benefits of technology and use the vocabulary of science but do not in fact choose to abide by the disciplines that alone make scientific productivity possible.

Lewontin thus saw creationism as falsified not so much by any discoveries of modern science as by universal human experience, a thesis that does little to explain either why so absurd a notion has attracted so many adherents or why we should expect it to lose ground in the near future.

Consequently, our acceptance of supernatural faith (by grace alone) is in harmony with modern historical reasoning and philosophical reflection on the ordinary human transmission of knowledge.

Modern economics is thc science of self - interest, of how to best accommodate individual behavior by means of markets and the commodification of human relations... In this economic world view, the traditional human faculty of reason gets short - changed and degraded to act as the servant of sensory desires.

The transition is tragic because the moderns failed to understand, just as the originators of classical cultures had, how the liberative potential of reason as the human ability to raise ever further relevant questions is alienated and frustrated in authoritarian societies deeply marked by classism, sexism, racism, technocentrism, and militarism.

The essay clearly draws the battle lines: the ambitious, narrow, worldly scholars who refuse to address the large human questions and seek only fame in the modern academy versus the religiously faithful who stand by the eternal principles even at the expense of their careers.

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

The Darwinian metaphor of evolution was used to express a faith in a Historical future, in either the coming end of History (Marx) or a more indefinite perfectibility in which our alienating technological progress would finally be ennobled by a corresponding moral progress (say, John Stuart Mill or Walt Whitman) that would be the source of the elusive human happiness promised by modern liberation.

That was in the early»70s, when with long hair, bobbles, bangles and beads and a gleam of communitarian utopianism in my eyes, I finally found my way into the fourth century treatise by Nemesius, peri phuseos anthropon («On the Nature of the Human»), where it at length dawned on me that ancient wisdom could be the basis for a deeper critique of modern narcissistic individualism than I had yet seen.

For MacIntyre, the practices necessary for training in practical reason through which we acquire the ability to act intelligibly requires the systematic growth of human potential by acquired excellence that can not help but challenge the character of modern moral practice and theory.

Arising out of what I have said, the diagram at the end of this chapter represents the state of tension which has come to exist more or less consciously in every human heart as a result of the seeming conflict between the modern forward impulse (OX), induced in us all by the newly - born force of trans - hominization, and the traditional upward impulse of religious worship (OY).

Piltdown man, discovered in 1911, was widely accepted by paleontologists; in 1953, fluorine tests and X-ray spectrographs showed that a modern ape's jawbone had been skillfully disguised to match a human upper skull.

According to Murdoch, the thoughtful modern person can no longer conceive of men and women as rational creatures who are slowly expunging evil from their midst; instead, it is necessary to think of human beings as «benighted creatures sunk in a reality whose nature we are constantly and overwhelmingly tempted to deform by fantasy.»

Whatever conclusion one reaches on this point, no one could be more affected than the preacher by the changes in the structure of the human psyche and the shifts in the areas of sensitivity within modern man's sensorium.

The contemporary ecological crisis represents a failure of prevailing Western ideas and attitudes: a male oriented culture in which it is believed that reality exists only as human beings perceive it (Berkeley); whose structure is a hierarchy erected to support humanity at its apex (Aristotle, Aquinas, Descartes); to whom God has given exclusive dominance over all life forms and inorganic entities (Genesis 1 - 2); in which God has been transformed into humanity's image by modern secularism (Genesis inverted).

Human lives are distorted by a fear of death, and that fear accelerates in the modern world with the atrophying of various illusions about personal immortality.

Indeed, one of the failures in much contemporary explanation of human life — as, for example, by some of our modern secular sociologists — is precisely at this point.

Undoubtedly, one of the major problems that has beset theological aesthetics is, on the one hand, the modern and post-modern loss of faith in the image and likeness of God in created human nature; and on the other, the loss of conviction that truth is objectively real and attainable by the human person, intellectually and by feeling (aesthesis).

A second reason that humans, especially modern ones, have done so much damage is that they have not understood that their very being is constituted by relations that ultimately connect them to everything in the universe.

Human nature comprises evil as well as good, and that has never been shown to be more obvious than in this century, when 6 million Jews were killed by the most important, modern nation in the world, the most democratic, and the most intellectually and educationally advanced.

The modern world has underestimated the wisdom about the inner life gained by human beings over the centuries and embodied in the religious traditions.

What results from the foregoing is that, confronted by this technico - social embrace of the human mass, modern man, in so far as he has any clear idea of what is happening, tends to take fright as though at an impending disaster.

And then there were bishops like Karol Wojtyła of Kraków, who grasped that the dignity of the human person was the battleground on which «the Church in the modern world» was contesting with various dangerous forces for the human future; who thought that coercion of consciences violated that human dignity; and who believed that the act of faith must be free if it is to be true, because the God of the Bible wants to be adored by people who freely choose to do so.

Tangible proof can be found by studying vestigial features, ebryonic development, biogeography, DNA sequencing, pseudogenes, endogenous retroviruses, labratory direct examination of natural selection in action in E-Coli bacteria, lactose intolerance in humans, the peppered moth's colour change in reaction to industrial pollution, radiotrophic fungi at Chernobyl... all of these things add to the modern evolutionary synthesis.

D'Arcy believes that this analysis of the two loves can encompass the complexity in the human self which has been exposed by modern existentialism.

The American church has largely purported just one theology about the modern state of Israel, but now questions are being asked - especially by younger Christians learning of persecution and human rights issues happening in the region - if the church should have a more active role in peacemaking.

Nevertheless, the layman's common - sense view of reality is baffled by such conundrums as the nature of time and space, the reality of human freedom, quantum jumps in physics, or the claim of modern science that colors are not really present in the objects of perception but only in the mind of the beholder.

Following the fashion set by the traditional founder of modern philosophy, René Descartes, Hartshorne locates the ground of metaphysical certainty in the immediate awareness of human consciousness.

Above all, though, Paul VI's concern and care for the family is expressed at length in the Council's Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, which notes that «the well - being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family».

It is for this reason that utopian thinking led some of its modern promoters, such as Arthur Koestler and Carl Sagan, to propose ways of «improving» human beings by biological manipulation such as surgical removal of certain centers in the brain or by genetic engineering to remove «bad» genes.

It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.

Among them were pantheism and the positions that human reason is the sole arbiter of truth and falsehood and good and evil; that Christian faith contradicts reason; that Christ is a myth; that philosophy must be treated without reference to supernatural revelation; that every man is free to embrace the religion which, guided by the light of reason, he believes to be true; that Protestantism is another form of the Christian religion in which it is possible to be as pleasing to God as in the Catholic Church; that the civil power can determine the limits within which the Catholic Church may exercise authority; that Roman Pontiffs and Ecumenical Councils have erred in defining matters of faith and morals; that the Church does not have direct or indirect temporal power or the right to invoke force; that in a conflict between Church and State the civil law should prevail; that the civil power has the right to appoint and depose bishops; that the entire direction of public schools in which the youth of Christian states are educated must be by the civil power; that the Church should be separated from the State and the State from the Church; that moral laws do not need divine sanction; that it is permissible to rebel against legitimate princes; that a civil contract may among Christians constitute true marriage; that the Catholic religion should no longer be the religion of the State to the exclusion of all other forms of worship; and «that the Roman Pontiff can and should reconcile himself to and agree with progress, liberalism and modern civilization.»

To take control of them is, we must admit, part of the Human Genome Initiative — indeed, still more, part of the modern project whose «legitimacy» and «curiosity» have been defended by Hans Blumenberg in his provocative (if Teutonic) book The Legitimacy of the Modermodern project whose «legitimacy» and «curiosity» have been defended by Hans Blumenberg in his provocative (if Teutonic) book The Legitimacy of the ModernModern Age.