Sentences with phrase «expression of human nature»

«Whatever new publishing paradigms emerge, narrative will persist as a permanent expression of our human nature.

Human society is the natural outgrowth and expression of human nature which, like all created natures, is set within the Unity Law of Control and Direction, which is his new name for and conception of the Natural Law.

I am not saying that violence is an expression of human nature.

Far from being scorned and rejected these expressions of our human nature are to be valued and cherished.

Not exact matches

These three brands have tapped into something deeper in all of us with their spot - on video advertising campaigns that, respectively, inspire our love of nature and adventure, our need for human connection and the desire for creative thought and expression.

But one of them is not that the surrounding culture gets to decide the nature of human personhood and identity, nor the bounds of acceptable sexual expression.

Building on Phelps» argument that the marketplace permits expression of «the better part of our human nature,» I suggest that the discovery mentioned by Phelps and described above is a discerning of, and submission to, an underlying reality.

The first expression of gnosticism hid in the spiritual nature of the human person and focused on meditation and sacrifice.

At first they may be taken merely as aesthetic moments, such as communing with nature, savouring memories andimages, meeting mysteries, the heightened sensing of musical sounds, odours, colours, the thrill of acute poetic expression, or moving encounters with other human beings; but on further reflection people often cite such experiences as having a spiritual quality and as hints of the divine.

As with Spinoza, nature is identified with the ultimate, and a human being appropriately understands himself or herself as but one of many equally important and interrelated expressions of God: a «temporary and dependent mode of the whole of God / Nature» (SDnature is identified with the ultimate, and a human being appropriately understands himself or herself as but one of many equally important and interrelated expressions of God: a «temporary and dependent mode of the whole of God / Nature» (SDNature» (SD 310).

«Work,» the authors write, «is much more than just a need to keep busy or bring home a paycheck... [It] is a fundamental dimension of human existence, an expression of our very nature.»

This is not an ultimate community whose solidarity is an expression of an ahistorical human nature or derived from some nonhuman objective reality, but the kind of democratic community endorsed by thinkers like Dewey.

Faith presupposes a context of certain practices and even bodily transformation» for our flesh is redeemed by Christ's own flesh» and can not be considered a general feature of human nature that finds diverse expression in all the great religious traditions.

The same spirit in modernization has, along with missions of service to universal humanity making human life richer and fuller, produced also a good deal of power - crusades for conquest which has found expression in technology being used in the service of colonialism and transnational and national economic exploitation, totalitarian statism and destruction of nature.

Stated differently, certain features of human nature will surface and seek expression and satisfaction whatever the cultural setting or era.

So is the rise of «spiritual» sentiment just another expression of our religious nature as human beings, or is it something new?

But conscience is not the only expression of the natural law in human nature.

Religion and state are only partial expressions of the one fundamental alienation of the human being from nature and are bound to disappear simultaneously with their cause.

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

That God's love, manifest in diverse ways throughout the duration of the universe, might come to a full and unsurpassable self - expression in an individual human being who lived and died in the Middle East almost two thousand years ago does not seem incongruous with what we now understand about the nature of an evolving universe, especially if we regard religion as a phenomenon emergent from the universe rather than just something done on the earth by cosmically homeless human subjects.

Accepting the symbolically vague nature of religion is not a surrender to softheadedness, but an implicit affirmation of the transcendence of the mystery that no human expression can capture adequately.

As far as our theme here is concerned, we can show how human society is the natural outgrowth and expression of the progressive Law of Nature as it applies to Man in history.

It's not to do with human nature per se; it's to do with sin: envy, jealousy, possessiveness, quarrelling, a lack of willingness to forgive and forget, infidelity, manipulation, the desire to control and dominate, lack of consideration in matters to do with running a home as well as in the bedroom (sex can be one of the highest expressions of love between a man and a woman; it can also be incredibly selfish); hearts that are consistently closed to new life.

The supreme expression of this personal nature of God's communication is in the person, Jesus of Nazareth, the «Word made flesh» (John 1:14), whose nature was to liberate humans to their full humanity (Luke 4, etc) and to restore intimate relationship (communion) between creation and God (II Cor 5:18 - 21).

Therefore, we can not say that it is always wrong to take control of nature and turn it in directions we think good, for such self - transcendence is an expression of the freedom that is essential to being human.

I don't know — aren't both expressions of incredible human nature?

«The reversible nature of the m6A methylmark adds a new layer to the regulation of gene expression now termed «epitranscriptomics» and warrants further research to establish links with human disease such as cancer,» adds Dr Irmgard Haussmann of Coventry University.

Research published this month in Nature Neuroscience identified a surprisingly small set of molecular patterns that dominate gene expression in the human brain and appear to be common to all individuals, providing key insights into the core of the genetic code that makes our brains distinctly human.

Specifically, she has convincingly demonstrated that the emotional expression of fear memories can be neutralized in humans (e.g., Nature Neuroscience, 2009), and which conditions are essential for this to occur (e.g., Science, 2013).

Identification and expression of elements within priority conservation areas under threat of destructive human activity is of increasing importance, given the nature of the activities and the immediate effect on the concentrated biodiversity.

In a series of works from 2011 to 2014, Smith again explores the rich terrain of expressions of human and animal forms as well as celestial bodies and nature.

This began on the small scale with works whose starting point was the nature of the human being and the infinite variation of our facial expressions.

He further draws from frank observations of nature and humans, intermixing the two, suggesting an emotional range of psychological expressions, from steadfast and pensive to tired and mischievous in these works.

His text, which offers a poetic meditation on the nature of human existence and artistic expression, suggests that a person — defined in political and aesthetic terms — is always «less than one.»

Unseen Warhol, (contributor), Rizzoli, 1996 Rizzi, John Szoke 1997 Glamour, Style, Fashion: The Warhol Look, Andy Warhol Museum, 1997 Blank Generation Reviseted: Early Days of Punk Rock, Schirmer, 1997 SOAPBOX: Essays Diatribes Homilies and Screeds 1980 - 1997, Imschoot, 1998 Artist / Author: Contemporary Artists Books, (contributor), DAP, 1998 Basquiat, Tony Shafrazi Gallery, 1999 The Style Guy, Ballantine Books, 2000 Human Nature (dub version), 2001, Greybull Press Anh Duong, Assouline, 2001 People After Dark, Roxane Lowit, (introduction,) Assouline, 2001 New York Beat, Petit Grand, 2001 New York Expression, Bergen Kunstmuseum 2002 Photographs of Ron Gallela, Greybull Press, 2002 Tom Sachs: Nutsy's, Guggenheim Museum, 2003 Shriners, with Lisa Eisner, Greybull Press, 2004 Andy Warhol: The Late Works, (contributor), Prestel Verlag, 2004 Yours In Food, (contributor), John Baldessari, Princeton, 2004 Maripolarama, Powerhouse, 2005 People, Roxane Lowit, Assouline, 2005 Public Access: Ricky Powell Photographs 1985 - 2005, Powerhouse, 2005 Pam: American Icon, Stellan Holm Gallery, 2005 James Nares: New Paintings, Kasmin, 2005 Warhol's World, Steidl, 2006 The Jean - Michel Basquiat Show, Skira, 2006 Katlick School, with Sante D'Orazio, TeNeus, 2006 Jean - Michel Basquiat: 1981, The Studio of the Street, Charta / Deitch 2007 Richard Prince, Guggenheim Museum, 2007 Out of Mind, Shawn Mortensen, Abrams, 2007 Leadbelly: A Life in Pictures, Steidl, 2008 Warhol by Gallela: That's Great, Monacelli, 2008 John Lurie, A Fine Example of Art, Powerhouse, 2008 Acid Candy, Miles Aldridge, Reflex Editions, 2008 Christopher Wool, Taschen, 2008

Known as one of Wales» most significant contemporary artists, Helen Sear continues to explore sensory ideas and expressions, vision, touch, and the re-presentation of the nature of experience with particular reference to the human and animal body and her immediate environment in rural Wales and France.

«If you Lived Here You'd be Home,» Curated by Josiah McElheny, Tom Eccles and Lynne Cook, CCS Bard Hessel Museum, Annandale - on Hudson, NY, June 25 — Dec 11, 2011 «Black Swan: The Exhibition Regen Projects,» Los Angeles, CA, Feb 25 — April 16, 2011 «American Exuberance,» Rubell Family Collection, Miami, FL, Nov 30 2011 - July 27, 2012 «America: Now + Here,» a travelling exhibition in multiple expandable trucks, in many US Cities including Kansas City, Detroit, and Chicago, and Aspen, curated by Eric Fischl April 2010 — November 2011 «Untitled (12th Istanbul Biennial),» September 17 — November 13, 2011 «We Will Live, We Will See,» Zabludowicz Collection, London, July 7 — August 14, 2011 «The Bearden Project,» The Studio Museum In Harlem, Bronx, NY, November 10, 2011 — September 2, 2012 «HIDE / SEEK: Difference and Desire in American Portraiture,» Brooklyn Museum, Brooklyn, NY, November 18, 2011 - February 12, 2012 «Nothing in the World But Youth,» Turner Contemporary, Kent, United Kingdom, September 17, 2011 - January 8, 2012 «The Bearden Project,» Studio Museum, New York, NY, November 10, 2011 — March 11, 2012 «Jean Genet,» Nottingham Contemporary, Nottingham, United Kingdom, July 16 — October 2011 «The Last First Decade,» Ellipse Foundation, Portugal, April 30 — December 18, 2011 «Human Nature: Contemporary Art from the Collection,» Los Angeles County Museum of Art, March 13 — July 4, 2011 «Seeing Gertrude Stein: Five Stories,» Contemporary Jewish Museum, San Francisco, CA, May 2011; travels to the National Portrait Gallery, Washington, DC, October 2011 «Face Off: Portraits by Contemporary Artists,» Lyman Allyn Art Museum, New London, CT, April 10 — September 18, 2011 «ARTiculate: Links Between Visual and Verbal Expression,» Camden Stedman Gallery, Rutgers University, Rutgers, NJ, January 18 — February 26, 2011 «Robert Mapplethorpe: Night Works,» Alison Jacques Gallery, London, England, January 19 — March 19, 2011 «Collecting Biennial,» Whitney Museum of American Art, New York, NY, January 16 — November 28, 2011 «Distant Star / Estrella Distante,» An exhibition around the writings of Roberto Bolaño, Regen Projects, Los Angeles, United States; kurimanzutto, Mexico City, Mexico, 2011

British architect Austin Williams — http://www.futurecities.org.uk — promotes a human - centred approach to nature; challenges risk - aversion and the precautionary principle; believes that environmentalism is driving down social aspirations; criticises the use of politicised solutions to technical problems; encourages debate, argument, critical dialogue and freedom of expression, and fights for development instead of sustainable development.

Certainty must yield results fulfilling government's social policy goals and those results must be objectively fair, however, because justice systems are human rather than mechanical in nature, the correct expression of this principle is that certainty must tend to yield results fulfilling government's social policy goals and those results must be subjectively fair for most people most of the time.