Sentences with phrase «from human concepts»

In the third place, Wieman turned attention away from human concepts and values to the reality of God as that which is of interest to the religious person.

Not exact matches

Canada's digital privacy laws should focus on preventing «concrete harm,» not abstract concepts of autonomy and human dignity, and should minimize the compliance burden on businesses, according to a new report from the Macdonald - Laurier Institute for Public Policy.

One of the best ways to prevent artificial intelligence from harming humans might be to shape the concept of AI in such a way that harm seems antithetical to the definition of the technology, University of California - Berkeley computer science professor Stuart Russell suggested.

Some argue that even the most advanced human concepts are built up from basic building blocks that are shared across species, such as notions of past and future; similarity and difference; and agent and object.

Engineering students from the University of Illinois have come up with a miniature model of Elon Musk's hyperloop concept proving that the high speed human transport system is feasible albeit on a scale of 1:24.

In other words, these problems come from bad intention and human error, not flaws in the underlying concepts.)

As for human rights, my inclination is to say that a concept of human rights properly understood is still well worth promoting, and need not detract from the political responsibilities that Reno rightly says have been neglected.

In an editorial provocatively titled «Against Human Rights,» he argues that the concept of human rights has become an ideology that functions, at least in the West, as «an enemy of the responsible exercise of freedom,» indeed a «patron of negative freedom, pushing against demands and obligations arising from our shared culture.&rHuman Rights,» he argues that the concept of human rights has become an ideology that functions, at least in the West, as «an enemy of the responsible exercise of freedom,» indeed a «patron of negative freedom, pushing against demands and obligations arising from our shared culture.&rhuman rights has become an ideology that functions, at least in the West, as «an enemy of the responsible exercise of freedom,» indeed a «patron of negative freedom, pushing against demands and obligations arising from our shared culture.»

The concept of international human rights from which no country is exempt is consonant with the idea that Shari'a, the large body of legal tradition that informs the Muslim community about how God requires it to live, is in some sense the rule of God.

blastoff - if one can show with evidence that the concept of God from the Torah was created by a human and with evidence shows how, where, when and why... it has everything to do with the topic about the existence of God.

But self - conscious or human existence, the fourth grade, «immensely extends this concept, «permitting purposes far transcending survival and, therefore, exhibiting marked individuality that results from pursuit of the better and the best.

One might go further and point out that the concept of «person» helps us understand human dignity as something deriving from the fact of one's intrinsic being» rather than from the extent of freestanding autonomy, the «quality of life,» that a person might demonstrate.

But to counter that the concept of spontaneous creation from nothing is a hard concept for the human brain to accept either.

121:8.13 The memoranda which I have collected, and from which I have prepared this narrative of the life and teachings of Jesus — aside from the memory of the record of the Apostle Andrew ---- embrace thought gems and superior concepts of Jesus» teachings assembled from more than two thousand human beings who have lived on earth from the days of Jesus down to the time of the inditing of these revelations, more correctly restatements.

Much opposition to the concept of evolution in the nineteenth century derived from a revulsion against the idea that humans were descended from ape - like animals long ago.

If the concepts of relational power and aesthetic value are accepted as more adequate categories for understanding human experience than those arising from substance metaphysics, then we must obviously change our images of ideal personhood and ideal communities.

Assertions to the effect that God is the Creator of the universe, the Father of mankind, or that he came in human form in Jesus Christ, probably do not relate helpfully at any point to the experience of the questioner and may well clash with well - grounded concepts derived from other areas of his experience.

In the development of human thought and perception, the shift from primary orality to vowelised literacy involves the movement from an implicit sense of things in concrete operational thinking to explicit concepts articulated through abstract thinking.

To put it simply, the concept of gods bares no merit at this current stage in the evolution of the human species and it would be a betterment to the species to have the concept removed from accepted delusional realities so prevalent in todays society.

Without a doubt, it is the ever present reality of sin, the human condition, and how the bible portrays these concepts that is the most tangible evidence for the Christian God from my perspective.

Genetic science proves that wrong and that while the first humans may have evolved from one subhuman species, all subsequent humans, from every race, were descendant from those first humans — thus confirming the very biblical concept of all humans having a common ancestor.

Genetic science proves that wrong and that while the first humans may have evolved from one subhuman species, all subsequent humans, from every race, were descendant from those first humans - thus confirming the very biblical concept of all humans having a common ancestor.

By the time I had graduated, the field had become «one that maintains its interest in literary texts but explores all forms of aesthetic speech and that views performance as an art and recognizes its communicative potential and function» There were three challenges to those of us graduating with doctoral degrees in this discipline: 1) to locate which performances within art and / or culture we would focus our attention on as scholars and performers; 2) to interpret the core concepts generating from the cultural turn in our discipline to other studies of culture and human communication and 3) to develop «performance - centered» methods of research and instruction in whatever parts of the university we found ourselves.

The concept of personhood is different from the concept of human life.

They use concepts drawn from many areas of human experience.

And the theologies that employ existentialist concepts are therefore also likely to be uncritical of the negative environmental implications implied in this segregation of humans from the cosmos.

For Bergson, like many process thinkers (Peirce, James and Dewey come particularly to mind), the entire concept of «necessity» only makes sense when applied internally to abstractions the intellect has already devised.11 Of course, one can tell an evolutionary story about how the human intellect came to be a separable function of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270).

«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).

The concept that arises from a person's heart or mind is transformed into a work fashioned by human hands and takes the place of the invisible revelation that comes from above.»

If one follows Whitehead in extrapolating from human experience, one can find in this interpretation of the divine priority a doctrine of creation that is compatible with biological evolution: in the concept of God supplying a «lure» to evolution, «process» thinking approximates to that of Teilhard de Chardin.

His religious difficulty came from the kind of theology he found around him, its habit of identifying words in a book (written by human hands and thought by human brains) with the words of God, also from the habit of playing fast and loose with the dangerously ambiguous concepts of omnipotence and omniscience, and taking these more seriously than any definite affirmation of the freedom of creatures to make decisions that are their own and not God's.

These ideas are drawn from our human experience, and when given a critical analysis and elaborated, they are philosophical concepts.

Thus, for all he shows to the contrary, the only thing in our concept of human knowledge that derives from our direct intuition of God is the idea of totality or all - inclusiveness, just as he himself allows that we can very well experience «the inclusive something» without experiencing it as «an inclusive experience» (1948, 39f.).

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.

For one thing, the Bible does not claim to be a study in evolving human concepts; it claims to be revelation, a series of words from God of which human beings could never have conceived on their own.

In contrast to Heim I am asserting that concepts drawn from our human experience do illuminate God's way of being in relation to us.

Gaudium et Spes, as the constitution is normally referred to, based many of its reflections upon the following insight: «The human race is passing from a rather static concept of the order of things to a more dynamic, evolutionary one» (n. 5) Its authors, as well as Ronald Knox 20 years earlier and to some degree Rene Descartes 350 years earlier, recognised that such an understanding was invited by the method of the new sciences.

MacIntyre's position is, I think, similar to his characterization of Rosenzweig's in Edith Stein: «We do not begin with some adequate grasp of the concepts of knowledge and truth and in the light of these pass judgment on whether or not we know something of God or whether or not it is true God exists, but rather it is from our encounters with God — and with the world and with human beings — that we learn what it is to have knowledge of what truth is.»

Any effort to understand what is now taking place in the human conscience must of necessity proceed from the fundamental change of view which since the sixteenth century has been steadily exploding and rendering fluid what had seemed to be the ultimate stability — our concept of the world itself.

The age of accountability is a concept born from the compassion of the human heart, from a deep and intrinsic sense that a loving, good, and just God would not condemn little children or the mentally handicapped to such suffering when they could certainly bear no responsibility for their faith.

«The human race is passing from a rather static concept of the order of things to a more dynamic, evolutionary one»

The libertine guardians of the sexual revolution brook no dissent from the idea, so famously articulated in Casey vs. Planned Parenthood, that «at the heart of liberty is the right to define one's own concept of existence, of meaning, of the universe, and of the mystery of human life.»

Our identification with the death of Christ, it maintains, is not merely a present event, but a present event controlled by a real event of the past — i.e. the dying of Christ: «Bultmann takes over from Heidegger the concept of existence, and uses it to describe the stripping away of illusions and the consequent entry into the authentic human existence.

YOU seem to be suggesting that these modern concepts of human rights are leading us away from God and to hell, a belief that makes you a perfect example of why more and more people are rejecting Christianity!

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.

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.

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.

Now — estoeric concepts such as «the soul» put aside for a moment (since The Bible states that nobody can know when ensoulment happens despite the many differing opinions from prominent theologians throughout the ages), what characteristics define a human being and how does a single cell possess them all?

As one might suspect from the preceding chapters, the human person is a very complex concept in Whiteheadian thought, raising many new and interesting questions never confronted by traditional philosophy.