Sentences with phrase «concept of human nature»

The concept of human nature [therefore] only refers to a partial subset of all of the manifest diversity that we view among human beings.

The Key: Articulating Human Nature The evangelisation of modernity calls for a realist reclamation of the concept of human nature, fulfilled in Christ.

The study makes an attempt at reclaiming the concept of human nature, through relating it to grace, which is seen as «constitutive of» and «integral to» human nature.

«The evangelisation of modernity calls for a realist reclamation of the concept of human nature, fulfilled in Christ.

As explained in our May and September editorials having such an end does involve a more dynamic concept of human nature than the scholastics had.

The reduction of the traditional concept of human nature was at the heart of the nominalist rationalism which characterised the Enlightenment, with roots at least as far back as the Reformation's exaltation of the individual and of fideism.

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.

We went on to affirm that «The evangelisation of modernity calls for a realist reclamation of the concept of human nature, fulfilled in Christ» (page 6).

David R. Carlin sees the animal rights movement as anti «Christian and an attempt to promote a purely biological concept of human nature, thus linking it to Hitler and the Holocaust.

In his remarks, the cardinal wisely noted that «the best ally» for the Church's settled understanding of marriage and the family is human nature: «The concept of human nature is debated and contested, but, nevertheless, human nature exists....

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.

Therefore, it is of great importance for the nurture of human beings that the economic organization of society be based upon a comprehensive and not a partial concept of human nature.

As with social regimentation and behavioristic concepts of human nature, so too with the denial of immortality, what seems to many people a modern conclusion was, in fact, the primitive beginning.

Not exact matches

The idea that these grand concepts can not be scaled up cheaply or quickly due to physics or other severe limitations of Nature is anathema to a faith in the unconquerable power of human ingenuity and open markets.

The hippy movement lasted for a season, and I think your concept of community will implode due to the fact that human nature is to have a sense of functional structure.

That is, we must establish a new concept based on a balance between these two ideas, thereby achieving an interpretation of the harmonious relationship that is aspired to between human being and the rest of nature.

The concept of person, however, extending all the way back to its Latin roots (persona), accepts the social nature of the human individual, and the necessity of social recognition, without ever regarding the individual as reducible to these things.

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 suggested developments cover respectively, Creation, the humanity of Jesus Christ, The Cross, and the Church - corresponding to four key God - centred concepts which are underplayed in Alpha: reason, human nature, solidarity and communion.

Rather, the primary issue at stake among the churches is a philosophical question what is the nature of human life and which philosophical concepts most adequately depict it?

We hear so much, especially in the New Testament, of the inexhaustible riches and the unsearchable nature of the religious or mythical revelation, and that makes us ask whether it is not a hopeless task to try to define it in the concepts of science, which after all are only human.

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.

There is no question that we must justify anew the concept of universals, like human nature, if we are to maintain the harmony of faith and reason.

«Holloway suggests that the concept of environment is a helpful way in which to preserve the relevance of the subject without losing its realistic objectivity because a subject is inherently related to its environment whilst at the same time distinct from it... We would propose it as a sort of medium between... (the fairly uncritical) adoption of the post-modern subject and... «scholastic rationalism»... If then we further understand the human person as being within a personal environment, that of the living God... We can affrm that human nature is intrinsically ordered to God» (page 4).

Christianity needs a philosophy which affirms the concept of human «nature» in a way that affirms its effective and historical sharing between us and Christ.

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.

The Greek term psyche (soul), which Christians naturally found themselves using in order to describe the spiritual aspect of a man, already implied the dualistic approach to human nature and introduced a concept for which there had been no verbal equivalent in the language of ancient Israel.26

In this view, when the primitive idea of God, which was based on the personification of powers of nature, vanishes gradually behind the infinitude of the causal sequence, the concept of God gains in coherence and consistency in proportion as it achieves a firm position in connection with the claims and needs of the human spirit, and becomes the «irreducible coefficient of the achievement of moral processes in self - consciousness.»

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.

While Barth freely makes use of Kantian epistemological concepts, he is never dependent on them for his own theological epistemology, which is rooted not in secular axioms regarding human reason but in theological claims regarding the nature of God and divine action.

What is undemocratic is the direct transfer of concepts and methods from the nonhuman world to the human world — the reduction of the sciences of man to the sciences of nature.

In other words, too much of natural law theory, especially that derived from those thinkers from Grotius on who transposed natural law into natural rights (which after the French Revolution usually became known as «human rights»), relies on a concept of nature that is not natural.

For the modern problem really lies in the fact that so many Enlightenment thinkers relied on a concept of «natural» that was anything but a reflection of human nature as it actually exists.

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.

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.

I see an anthropomorphic concept of God... that God / Universe / Nature acts in human ways... as either a conceited sin of pride or a poetic metaphoric description, that is in objective reality, almost impossible to ignore in any Western culture.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

Our concepts of providence, the mystery of God, human dependence on God, and Divine Immanence, all arise significantly from experiences of the processes, order and dependability of nature.

This is illustrative of the whole concept of Covenant, combining divine Word and human response: the disclosure by the Word of divine nature and intent, and man's acceptance in faith (here testified to in circumcision) of that Word.

Third, the early church's ecumenical creeds have given definition to a trinitarian concept of God (Nicene Creed) and to an affirmation of the human and divine natures in the person of Christ (Chalcedon Creed).

It also fatally undermines the concept of universal human nature.

The important thing is to make the necessary developments in both philosophy and theology which will allow us to present the Catholic faith to the modern world again in an orthodox and intellectually convincing way — not least to defend the realistic concept of «human nature», as did St Thomas, and does our current editorial.

Your «Crunchy Mamas» may idealise the concept of living at the mercy of nature, but those of us who occupy the Real World recognise this situation is a gross human rights abuse and a condition that we should all be working together to eradicate rather than emulate.

The concept (and rhetoric) of a profound dichotomy between nature and nurture was superimposed over the more flexible and synergistic «traditional» understanding of the matter, markedly polarising and distorting the entire, many - sided debate about the role and weight of heredity and experience in both the natural world and the human situation.

Many people think that communism will never work due to the abstract concept of «human nature» and many people think communism can work without a post scarcity economy.

In many ways, Pinker's book The Stuff of Thought: Language as a Window Into Human Nature, which will be published this month, may be his most ambitious yet — an attempt to show that the entire range of human thought is built on the «scaffolding» of a few core concepts that shape our understanding of the physical and social worlds and form the basis for the way we interpret reaHuman Nature, which will be published this month, may be his most ambitious yet — an attempt to show that the entire range of human thought is built on the «scaffolding» of a few core concepts that shape our understanding of the physical and social worlds and form the basis for the way we interpret reahuman thought is built on the «scaffolding» of a few core concepts that shape our understanding of the physical and social worlds and form the basis for the way we interpret reality.

Studying weekly cycles — a human concept — in metereological variables is a common point of research, since it allows scientists to examine the level of human influence on nature.

The concept is one of a minimization of human interference with the processes of nature.

The concept of BeautifulPeople.com was founded on a basic principle of human nature — that being, romantically; people want to be with someone they are attracted to.

Answer 20 questions about your concept of God, the afterlife, human nature, and more