Sentences with phrase «for human personality»

A culture having profound respect for human personality will pursue technology, not as an end in itself but as a means of serving the genuine needs of men.

Not exact matches

Many of us fall for these personality tests because they tap into a basic human craving to reveal a lot about our own desires and dreams.

In human society this aspiration is expressed by a desire to find significances and uses for things which otherwise have none, assigning meaning to things by virtue of their affinity to other things or personalities available in the natural world.

There is still no explanation for the spontaneous origin of the universe, as well as the advanced cognition of the brain (chemicals and genetics reveal general trends, but no one knows how complete thoughts are actually formed, nor emotions or personalities); creation and the human conscious, the two fundamental focuses of religion.

Post-Homeric Greek culture, with its wealth of powerful artistic forms for the portrayal of human personality, never arrived at one that would explore the path to this intimate self - knowledge.

Yet we must also make a convincing case for the uniqueness and transcendence of the human personality within the scheme of material life.

A new World Human Order, after all the blood and tears of war, was dawning, with colonies liberated, technology trained and tamed to make the pursuit of happiness a universally accessible opportunity and tranquil environs, with peace and security, a blessing for development and crimson unfoldment of total personality.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

There is no doubt that work, an adequate standard of living, health care, food, clothing, housing, and education are all human goods that are, as the Declaration says, «indispensable for [a person's] dignity and the free development of his personality» (Article 22).

It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass and giving to each one status, meaning, and rights of his own; it concentrated attention on the spiritual value of personality and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the redemption of souls; and it proclaimed as the ultimate goal of divine creation and human hope the kingdom of God in «new heavens and a new earth, wherein dwelleth righteousness.»

For example, the conference said: «War involves compulsory enmity, diabolical outrage against human personality, and a wanton distortion of the truth.

Horney's search for deeper understanding of the distortions and possibilities of human personality was linked with the willingness to challenge many of Freud's ideas.

It stands for something they do not stand for — the sacredness of human personality.

The modern sciences of genetics and ecology have clearly provided empirical grounds for rejecting these traditional race concepts and for recognizing the fundamental role of education in the creation of human personality — especially in respect to qualities that are so manifestly reflections of cultural patterns.

Twelve - hour shifts in industry and inadequate compensation and indecent conditions of living are sacrilege, for they wrong human personality.

One may understand the personality of God as His act — it is, indeed, even permissible for the believer to believe that God became a person for love of him, because in our human mode of existence the only reciprocal relation with us that exists is a personal one.

Human personality and culture are inherently about the denial of death, about helping the human animal achieve day - to - day equanimity in the face of our existential burden and helping us manage our instinct for self - preservation in the face of a cognitive awareness that we are bound for death, that we can not run away or escape our Human personality and culture are inherently about the denial of death, about helping the human animal achieve day - to - day equanimity in the face of our existential burden and helping us manage our instinct for self - preservation in the face of a cognitive awareness that we are bound for death, that we can not run away or escape our human animal achieve day - to - day equanimity in the face of our existential burden and helping us manage our instinct for self - preservation in the face of a cognitive awareness that we are bound for death, that we can not run away or escape our fate.

Not only is there great promise in such programs for stimulating the poor to increase their own potential for dealing with their problems, (For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9for stimulating the poor to increase their own potential for dealing with their problems, (For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9for dealing with their problems, (For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 9for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 92.)

However, if he remains true to his Divine Will as reflected in the Law, it will not be sufficient for him to raise up religious truth in a sporadic fashion without any line of direction or fulfilment: «if God is the Environer of the soul of man, then from the very beginning of man there must be, within his personality and within the complex of human society a God - evoked and God directed line of spiritual truth, and good, and spiritual authority».

You would love Him for the depth and beauty of his personality, not his physical attractiveness, though He must have been a noble human figure to know and understand.

Pastores Dabo Vobis is clear about the matter when it notes that if the priest's ministry and mission is to be credible and acceptable «it is important that the priest should mould his human personality in such a way that it becomes a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer of humanity».

Christianity is not an economic system, but it has a faith and ideal which puts upon any system the demand that it honor rather than exploit human personality, that it operate as a technique to provide for the material well - being of all the people and not for the exploitation of the weak by the strong.

That is why, as Traversi says, Dostoevsky's hero - mystics are driven by their thirst for this God «into straining the boundaries of human experience, so that their ecstasy inevitably coincides with the dissolution of the personality into epileptic idiocy.»

We miss the wonder of human personality if we look for it solely in the factors of consciousness and mentality and moral freedom.

’31 In these examples there is no reference to a resurrection, for it has become irrelevant when the human soul or personality is thought in some way to survive the death of the body.

The retreat of privacy, of physical and psychical freedom from the other, is imperative for the healthy growth of personality even in the most intimate human relationships.

Somehow in God the basic truth of personality is combined with the equally basic truth of sociality — and this has implications for our view of human nature.

Yet even today, when the Faith of Christ is decayed among the nations, and when Christianity seems to belie the promises of Christ, and to be passing into the dead world of human religions, one more among many, even today, whatever individual values we hold sacred, whatever sanctity we claim for the personality of man, whatever freedoms, above the rut of biological materialism, we try to salvage from the ruins of a culture, all these are the droplets which remain within that chalice of the Christian Faith dashed down by the nation.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

And as for the pre-existence of Christ, with its corollary of man's translation into a celestial realm of light, and the clothing of the human personality in heavenly robes and a spiritual body — all this is not only irrational but utterly meaningless.

At any rate, Hartshorne states that, as with a human personality, the concrete divine personality is partially new each moment, with each new divine self remembering its predecessors and anticipating vaguely its successors.55 However, he has little to say concerning how long a «moment» might be for God.

And we've got a filicidal personality who purposely chooses to kill his / her own child, ostensibly as the propitiation for what human beings (whom God created in the first place, mind you) do as a result of being human.

We've got a rigidly judgmental personality that demands death for any perceived human transgressions.

We have a highly developed apparatus for thinking about and dealing with the individual and the State, but we lack adequate concepts and even words for a legal - political approach to those intermediate institutions within which the personalities of men, women, and children are formed, and upon which human beings depend for support and self - realization.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

This understanding of human personality as a process is taken for granted by most therapies today.

The growth contributions of the traditional therapies are, for the most part, concentrated in two areas — their illumination of the depths and complexity of human personality, and their insights about the nature and dynamics of deeply blocked growth (pathology).

But for our present purpose, it is enough to say that when we are thinking about the last things, our thought must include much more than human existence and human personality in its body - mind totality, even in its social relationships.

The fulfillment of personality is thus a form of communion, whether it be with the God a man worships; or with nature under some aspect; or through intimate communication with ideal things, the inexhaustible quality of beauty or truth that pervades the universe; or with some cause that calls into action all one's powers; or even with things of lesser significance so long as they satisfy the human craving for union.

God needs the vessel by which He can say of human nature, not human personality, mine and not «another», for the Eternal Word is already «Me», a Person.

Vast numbers of people think that the fact of a relatively settled order of nature, along with the scientific interpretation of change and the description of the inner dynamics of human personality (and much else as well), has ruled out once and for all genuine novelty and made change nothing more than the reshuffling of bits of matter - in - motion.

For if the ultimate of reality is activity, and if we see it in certain lines of process up through what we call matter into life and then into personality, it is easy to see why naturalism fails to satisfy human needs.

True worship is the expression of the reverence of a human personality for his Lord and Creator.

We might, for instance, suggest, in imitation of scientific terms, that there are «vibrations» of the human personality higher up the spectrum than our scientific humanists will allow.

Certainly in this context the family is always to be regarded as a means for the enhancing and not the restricting of human personality - in - relationship.

For now, my only point is that there does not seem to be any passage in the Bible which defends the doctrine of Inspiration as it was taught to me: that the Holy Spirit guided human authors to compose and record through their personalities God's selected message without error in the words of the original documents.

The reason for this is that it is usual, even natural (to use here the question - begging adjective), for human sexual expression to be with others precisely because (as I have argued) human existence is a social existence, where sociality is the correlative of personality.

He emphasized the active, integrating self (rather than the frail, victimized ego); held to a «soft» (rather than a «hard») determinism; had a strong interest in future, goal - directed strivings (rather than origins); emphasized the organism as a whole centered in the self (rather than a conflict view of personality); regarded the striving for worth and power (rather than sexual striving) as the central dynamic in mental health and illness; emphasized the possibilities for continuing change in the later years (rather than regarding the early years as utterly decisive)(2) It is clear from these motifs in Adler's thought that his vision of human beings was positive and growth - centered.

Modern psychosomatic medicine has made some progress in analyzing along these lines; for example, it seems quite possible that the emotional tone of my soul may directly alter the patterns of physical feeling in my stomach.4 Still, we should not suppose too quickly that the aims of a human personality have any very effective direct influence on the molecules of body cells, other than those in the brain.

Any totalitarian program for the state was declared to be hostile to the liberty of the church and, what is more, hostile to the liberty of human personality.