Sentences with phrase «for human creativity»

This is time for human creativity to be applied to the right thing - helping us slow the pace (and eventually reverse) rapid climate change.

In the next 10 years, technology holds unimaginable possibilities for human creativity — as long as they are accessible to the masses.

The growing connectedness of the world and the rising contribution of scientists and engineers from all continents have broadened the possibilities for human creativity

I think we are at a point in history where we need a creative revolution — a manifesto for human creativity that moves us out of industrial revolution view of humanity to really an artisan view of the human species.

Slywotzky does eventually admit (in the book's coda) that «there is no formula for demand any more than there is a formula for human creativity.»

Not exact matches

What sets humans apart is love, i.e. our feeling for justice, our creativity in the face of challenges, our ability to empathize deeply and respond wisely.

For this post, I'll be covering how to build great links from local authorities — which time and time again has proven to require human creativity and leveraging relationships.

We'll celebrate design for its own sake, but our primary aim is to focus on how melding the creativity talent of great designers with the capital, human resources and execution capabilities of large firms can to achieve distinctive, high - impact business results.

In its broadest sense, design may be defined as the rigorous application of human intellect and creativity in the search for beautiful, efficient and sustainable solutions.

The search for a balance between personal initiative and the pursuit of collective goals - based on a celebration of human diversity and creativity - must open the way to new models.

Camus is confronted with a dilemma: he does not wish to baptize history because history has resulted in the reign of terror; he does want to advocate absolute values independent of time, for that would reconstitute the «old god» that negates human creativity.

His refusal to accept either an «objective» or a «subjective» art is equivalent to the rebel's search for a value that transcends history but which does not diminish human freedom and creativity.

Camus» hesitance to have a God responsible for beauty is his objection to the «old god» that led to the devaluation of human creativity.

One could turn to many artists for a precedent for a newly evangelised culture comprising imaginative activities that are open to the transcendent, a culture that integrates human creativity in art, literature and science with the call to holiness, to a life that acknowledges truth, goodness and beauty as having their source in the divine.

What did the new life mean for the first Christians in the realms of human desire, passion, creativity, knowledge, and love?

Wieman may have had two motives for his transition from a cosmic vision of divine creativity toward one focused on creativity in human experience.

Music is a highly subjective thing and is evidence for the amazing complexity of human creativity, but not for God.

For this reason, future human creativity occupies a preeminent place in our pursuit of the comprehensive telos.

Perhaps pursuit of the maximal human creativity should be constrained by the following principle of environmental respect: A purpose that reduces natural creativity relative to some alternative for the decision in question is a violation of the maximal divine good unless the purpose is required in order to maximize human creativity in the long run.8 All implications considered, I expect that maximizing human creativity itself includes adherence to this principle.

The conclusion here concerns the teleological order within the world as a principle for practical deliberation and, in that sense, asserts a coincidence between maximizing creativity in the world as such and maximizing future human good.

On this conclusion, the comprehensive purpose as a principle for moral decisions may be formulated: maximize creativity in the human future as such.

In one sense the discovery of human individuality was necessary for the development of human rights, the economic individualism orientated to profit and free market produced the modern economy; the separation of human being from nature coupled with the autonomy of the world of science helped the development of technology; and the autonomy of different areas of life like the arts and the government, each to follow purposes and laws inherent in it, did make for unfettered creativity in the various fields.

Human moral responsibility is thus grounded, for Kaplan, in the Divine cosmic process of organicity, organicity being the key element in the overall process of creativity.

Niebuhr held that Augustine's value for the Christian political thinker lay in the interpretation of human selfhood which enabled Augustine to «view the heights of human creativity and the depths of human destructiveness, which avoids the errors of moral sentimentality and cynicism, and their alternate corruptions of political systems of both secular and Christian thinkers.

It opened and still opens up for humanity new possibilities of compassionate understanding, creativity and human fellowship.

The Holy See might also have taken a leaf from John Paul's 1991 social encyclical Centesimus Annus and boldly urged the view that human beings are the basic resource for development, because the source of wealth in the modern world is human creativity.

If we assume, as we presently do, that the primary goal of both God and concerned humans is to maximize freedom (creativity) for the greatest number, it is the following query with which we must be concerned: Do continuous divine persuasion and occasional human coercion, in conjunction, better maximize freedom than would continuous divine persuasion alone?

But God's primary goal is for each of us to be as fully self - creative as possible, even if such creativity results in human oppression, and this is why God would not unilaterally keep self - creative individuals from abusing the freedom of others even if this could be done.

And if our children disappear, the untold potential for insight, for creativity, and for love and compassion of which the human spirit is capable, would vanish from the stage of the unfolding cosmic drama.

To be a person is to be rational and loving and creative, and so human work — human creativity — is dignified for the Christians as it never was for the Greek and Roman philosophers.

The unique factor about the present situation is that the vast human potentiality for destructiveness (in blocked creativity) is now armed with fiendish instruments of mass annihilation.

Nicholas Berdyaev the Russian philosopher was most critical of the traditional Christian ethics which confined itself to the ethics of law and ethics of grace and ignored the ethics of creativity, while secular modernity to which Christian modernism succumbed, elevated the human vocation of creativity as supreme and as capable by itself of solving the problem of destructivity within it without the need of grace and even of law in the long run Anthropology got perverted on all sides by converting Creation into an order of static laws which are only to be obeyed and perfected by grace in Catholic thought and by getting validated for collective existence without criticism but to be rejected as totally irrelevant in the realm of existence in grace in Protestant thought.

As creatures made in the image of the triune God who creates ex nihilo, human beings have the capacity for creativity.

Process theology undertakes a search for an alternative to the Augustinian understanding of love and being in which the freedom and creativity of human loves have their place, and in which the love of God is understood in his involvement with a real history.

The combination of sentience in natural entities, be they electrons, cells, or human beings, together with the lure beyond themselves for their possible futures is the source of their creativity.

A theology of redemption combines affirmation of human creativity in the purpose of God and deliverance from human sinfulness to release humans for their vocation of cooperation with God in continuous new creativity.

For the world here is seen solely or predominantly as material «out there» to be molded by human creativity.

And even with the «best» of motives, the unintended consequences of moral creativity are often discontinuous with what is most advantageous for human betterment.

Thus, creativity - esse is not only the prius for the human world, but also for the most remote black hole, for a comet's energy, and for the photons that travel billions of years in the vast voids between the galaxies.

While it is easiest to grasp the prius of creativity - esse in the human case, a process metaphysics sees at least a faint glimmer of subjectivity (which for process thinkers does not imply consciousness!)

We humans have «life,» «decision» «subjectivity,» and «enjoyment» only in the process of concrescence.7 Thus, creativity's role in accounting for the concrescence of an actual entity has a certain priority over its role in accounting for the transition between actual entities, although a full understanding of either role requires reference to the other.

Previously we noted how creativity - esse may be said to provide a «depth» for the activities of humans and nature.

It is in fact a process that has been doing one for centuries, a process I might add that involves the incessant unfolding, with all its creativity and contradictions, of the human spirit into the wider horizon of history.

As for Jesus himself, his human power of imagination was fully alive and in harmony with what we may by analogy call his divine imagination or creativity.

If you'll permit me to leave this thought: I have concluded after many years of «church hopping» to finally «no church» that what we need in the «church» is not anything «new» as stated in your last paragraph but rather a «liberation from»... I conclude that the church (organized or free) considers this return to liberty (brought about by Christ) as a legitimate «next step» in the history of «church» but that is firstly a lie and secondly opens up a door for even more destructive creativity by humans.

Instead of profit maximization for self or a small group, service to all would be a powerful motivation for creativity and a fair distribution of natural resources and of the fruit of human labour.

How can goals for democracy and for democratic education in the domain of human creativity be formulated?

For this reason, Christian teaching rightly rejects a quietism that leaves our human activity and creativity out of God's revelatory vision.

Even a glance at the issue's table of contents shows the article by the Acton Institute's Kevin Schmiesing, «Another Social Justice Tradition: Catholic Conservatives,» which highlights and quotes CA: «The pope approves of that capitalism «which recognizes the fundamental and positive role of business, the market, private property, and the resulting responsibility for the means of production, as well as free human creativity in the economic sector.

Maleness and femaleness are essential components of our unique dignity as human beings created in the image of God, for through these realities we participate in the divine creativity and its fruitfulness.