Sentences with phrase «by modern humans of»

Not exact matches

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.

Understanding that by nature, humans will often walk away from a system that is overly complex, modern brokers do an excellent job of supplying interfaces that are straightforward and user - friendly.

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.

Our laws are modern laws, created by the evolution of the human mind.

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.

They belong to us for some of the same reasons they were practised by ancient Pythagoreans and modern Buddhists: natural, human religious wisdom acknowledges that the body must be tamed before the soul.

Since it is at a minimum passé to speak of God publicly, there are those who try to make the Decalogue more palatable to modern sensibilities by lopping off those Commandments directly referring to God, concentrating instead on the ones that govern human relations more generally.

I see humans read the Bible as if it were written originally by modern day americans using modern day English... one has to remember that the Bible was written from a Jewish culture of 2000 plus years ago..

The real content of many so - called modern difficulties are as old as the eternal hills, as old as human pride, as hoary as the «non serviam» which was uttered by the first man and has been re-echoed since down the centuries.

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.

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 believe that the human brain happened by itself (over any amount of time)... considering the complexity of our brains compared to the modern computer is a little absurd.

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.

I'm talking about the injustice, the outrage, of human trafficking, which must be called by its true name — modern slavery.»

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.

On balance, Berger's theoretical perspective has provided a modern apologetic for the value of religion, arguing not from theological tradition but from the secular premises of social science that humans can not live by the bread of everyday reality alone.

(1) human life (2) animal life (3) vegetable life (4) single living cells (5) large scale inorganic aggregates of occasions (6) energy - events disclosed by modern physics

This situation is witnessed to by the fact that the only metaphysical issue where there is a virtual consensus among mainstream twentieth century Catholic thinkers, apart from the reality of human subjectivity mentioned above, is the claim that the discoveries of modern science should not have a significant influence upon metaphysics.

Darwin's theory of evolution, as understood by most of the modern scientific community, has nothing to say about the «gap» between humans and «lower» animals, because no such gap is recognized.

earthquakes, and that the rise of modern science (inspired, of course, by Enlightenment values exalting human reason over divine revelation) has rendered religion obsolete.

The Confession of Christ as the meaning of the upthrust of human history and the crown of its scientific and cultural progress is contradicted by the modern division of history into Ancient, Medieval, and Modern pemodern division of history into Ancient, Medieval, and Modern peModern periods.

Gaudium et Spes chose to confront modern - day atheism by referring to Christ, not only as the centre, but as the fulfilment of what it means to be human.

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.

Our modern and enlightened 20th century has witnessed the slaughter of more human beings by their fellows than any other.

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.

Rather than a fall from a pristine state, modern science sees the human race arising from a long struggle characterized by natural selection and survival of the fittest.

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).

The only relevant question for the theologian is the basic assumption on which the adoption of a biological as of every other Weltanschauung rests, and that assumption is the view of the world which has been molded by modern science and the modern conception of human nature as a self - subsistent unity immune from the interference of supernatural powers.

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.

We should, therefore, not be under the illusion that when anatomically modern human beings emerged 100,000 or so years ago, after millions of years of evolutionary change, they ceased to be influenced significantly by their evolutionary past.

Matthew Rose's assessment of the great Swiss theologian Karl Barth claims that (1) Barth is appreciated by theologians and scholars for «liberating theology from modern captivity,» though (2) Barth took for granted modernity's limitation of natural human reason to the empirical world.

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).

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.

The three books — Science and the Modern World, Process and Reality, Adventures of Ideas — are an endeavor to express a way 0f understanding the nature of things, and to point out how that way of understanding is illustrated by a survey of the mutations of human experience.