Sentences with phrase «from human consciousness»

Like Krafttremor, Wrathful King Kong Core explores our biological functions and their relationship to how religious and philosophical constructions emerge from human consciousness.

This memory of God can be ignored or denied but it is never absent from any human consciousness.

Although the nervous system can not be said to derive from human consciousness, it does, according to Bergson, «measure» the degree of consciousness.

Not exact matches

Topics range from style to career, but Lively takes an abstract approach with episodes titled «The Next Evolution of Human Consciousness & Community» and others centered around ways to «Flow With Intention.»

Finally, the explosion to satellite communications in the eighties matched in the most recent years with fiberoptic switching systems and computer processing of cash, words, images, and data — the internetting of global consciousness — has swept up most human endeavors from local names and habitations into the global context of international trademarks, common credit cards, shared diets, world class athletics, and intercontinental rock concert tours.

Consequently one feels less inclined to reject as unscientific the idea that the critical point of planetary reflective consciousness which is the result of the forming of humanity into an organized society, far from being a mere spark in the darkness, corresponds on the contrary to our passage (by a movement of reversal or dematerialization) to another face of the universe: not an ending of the ultra-human but its arrival at something trans - human at the very heart of reality.

So difficult is the achievement of balance in human thought and experience that one sees even the Bible moving from an original sense of social solidarity, lacking adequate recognition of individuality, to a sense of the value of the single human soul, in danger of lacking adequate consciousness of social obligation.

Both believe that human existence apart from «grace» can only culminate in despair, and thus both have developed a fundamentally hostile attitude toward the modern consciousness.

However, the continuity of structure and function from nonliving matter to living and from the simplest forms of life to the most complicated strongly suggests that even the most characteristic human activities such as thought and consciousness have an explanation, as yet only partly known, in chemical and physical phenomena.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

Isolated from both the natural and the transcendent realms, the human creature has become its own creator, an autonomous consciousness existing for itself, despite the fact that in our own time the human consciousness has become a solitary subjectivity progressively dissolving itself.

To focus entirely on paradigmatic modes of thought is to pull away from attending to consciousness, and therefore, to the human act of sense - making.

Teilhard's importance, Berry believes, lies in his comprehensive vision of the universe as a psychic - spiritual as well as a physical - material process, his perception of the human as the consciousness of the universe, and his shifting of the focus of Western religious concern from redemption to creation.

This difference should not prevent us from a favorable comparison of two types of subjects, viz., (1) the actual occasion as a prehensive unification in a field of objective data and (2) human consciousness as a unification of an intentional field.

Then God and heaven... are now and here; and a change in human consciousness, from sin to holiness, would reveal this wonder of being» (Unity of Good [First Church of Christ, Scientist, 1887], p. 37).

The split between rational and mythic discourse which has characterized our recent cultural history is very dangerous for it impoverishes both modes of thought.13 It is one of the possible benefits of the current new appreciation of the meaning and function of myth that we may be able to rescue it from the realm of unconscious fantasy where it always continues to operate, often in dark and devious ways, and restore it once again to its creative role in human consciousness.

As Mrs. Eddy said, «The physical healing of Christian Science results now, as in Jesus» time, from the operation of divine principle, before which sin and disease lose their reality in human consciousness and disappear as naturally and as necessarily as darkness gives place to light and sin to reformation.»

It does not necessarily follow from these affirmations that all matter or all energy have in them some bits of life or protolife, or that the primordial amoeba or the primordial virus possessed some rudiments of human consciousness or some embryonic minds.

In short, we must get as close as we can to that almost inconceivable state in which our consciousness, divorced from all human association, stands naked in face of the Universe.

So for example, in my case and that of other persons whose minds dissociate when we engage in intense / deep spiritual practices like intense / deep prayer, meditation, fasting etc and we hear voices, hallucinate, see visions, experience thought insertions, automatic channelling just like a spirit medium as well as other psychic phenomena (clairvoyance etc), and the mind dissociation makes some persons mentally and emotionally unstable; our minds enter an altered state of consciousness just like those of the Buddhist monks but in our case the altered state of our brains results in psychotic and psychic symptoms being induced (interestingly, some persons who are ignorant of how the human brain functions chalk up these experiences to demonic attack)......... are these psychotic, psychic experiences which persons like myself experience a gift from God as well?

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).

The human mind that abstracts from the realism and intuition of St. John, to theologise its own version of the Jesus of History as distinct from the Jesus of Faith, must always end up with a supreme Prophet who is less than the transcendent divine, who is not pre-existent to the Universe and Creation, and who at the very highest is «divine» only as a supreme emanation of a «holy and noble consciousness» at the root of being itself, and identified with Creation itself.

I am not arguing that God gave us this consciousness by a special act or that this is what separates human beings from all other animals.

5) The truth of the religion is in fact created by human consciousness (god and his order spring from belief) 6)... many others...

But the phenomenological description offered makes it clear that presentational immediacy is consequent upon a particular type of bodily amplification and selection of sense data derived from the stream of consciousness comprising the immediate past actual world, further abstracted and focused in the human situation through selective conscious attention to some, but not all, of the features of the immediate external world recorded and amplified by the body.

The macrocosm of human collective consciousness is regarded as inseparable from the microcosm of individual thoughts, attitudes, and beliefs.

In the philosophy of men like G.W.F. Hegel, Kierkegaard saw theories about stages of human consciousness and progress in world history that he thought could lead Christians away from reliance on Scripture as a source of truth about human life.

The criteriology of the divine corresponds to the greatest divestment of which human consciousness is capable in order to affirm an order freed from the limitations from which no human existence can deliver itself.

And just as the higher forms of mind enjoy consciousness, we should expect that the mind of this transhuman reality enjoys an even more intense form of consciousness of its own, distinct from temporal humans.

Finally, I return again to the claim that the most significant contribution the church can make to the biopolitical task is to nourish a new consciousness, a utopian vision of a desirable human future arising from the inspiration of the Christian past.

This new and developing form of human consciousness is still far from universal, but the world that we each create in our heads1 (our mental picture of reality) is now being constructed rather differently, by absorbing innumerable bits of knowledge and information from all over the world, not just from our own small locality.

If we concede this the whole of human history appears as a progress between two critical points: from the lowest point of elementary consciousness to the ultimate, noospherical point of Reflection.

Understanding, discovery, invention... From the first awakening of his reflective consciousness, Man has been possessed by the demon of discovery; but until a very recent epoch this profound need remained latent, diffused and unorganized in the human mass.

Here is the unreasonable, unwelcome contradiction, the necessary fact that we hide from consciousness because its implications run counter to the fundamentals of human morality.

My own lecture was titled «The Right to Belong Where I Come From,» and dealt with the importance of home in the human imagination, the struggle against placelessness in modern culture, and the cultural forces that come to bear on the human consciousness to weaken attachments between person and home place.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

Well, I guess leaving out soul from an (artificial) system, the main things which would seem that are different (aside from biochemical construction) between humans and computers are feelings and emotions, and thought, or consciousness.

For Bergson, each tension yields a problem that is also the mark of apparently irreconcilable views of what is vital to the place of human beings in the world: (1) Time is measurable according to length and brevity, but immeasurable in reality, because it is qualitative, felt, and immediate; (2) Psychological life is divided into a self awareness of deeper, dynamic layers of human beings and what is superficial and fixed; (3) There is an inner consciousness and an independent world apart from inner consciousness.

Myth therefore employs subjective means derived from the human imagination to describe a reality which utterly transcends consciousness, and which possesses an objective validity in its own right, quite apart from its effects on the disciples and witnesses.

Chalcedon, reinforced by Constantinople III, recognises in Christ incarnate a true human mind and will — human forms of consciousness, if we must speak that way — distinct from the Divine Mind and Will.

Analogous to this are also feelings, consciousness, and intentions, which the child initially attributes to all beings and eventually limits to animals and humans; typically, as the previous statements about passivity and self - movement indicate, feelings, consciousness, and intentions are explicitly taken away from «things.»

It was a transformation of the same order of magnitude, and psychologically of the same kind: that is to say, an acquiescence, at once free and enforced, in the necessity of adopting a new point of view to the extent that this resulted from a general and irresistible maturing of the human consciousness.

The social aim of education is the shaping of the human person and this occurs not simply in freeing human consciousness from «tradition,» but in shaping and orienting it toward societal goods.

But if this is true, then it can not now separate its doctrines of God, Christ, Church, and Faith from the historical development of human consciousness and the fact of cosmic evolution.

But now we must ask to what extent the common conception of God itself derives from the same kind of projection of the human consciousness out into the unknown, as that which initiated animism, Platonism and the doctrine of immortality.

(2) The second act is to create a consciousness, that the present form of crisis has evolved from human actions and is not divinely ordained.

Nor, I think, does the acknowledgment of animal consciousness truly threaten to diminish our sense of the vast gulf — cognitive, moral, creative, imaginative — separating the human world from that of even the most intelligent of animals.

In C. Lloyd Morgan's terminology, Whitehead seems to hold that human mind and self - consciousness are «resultants»; novel reorganizations of potentialities and principles present from the beginning and common to all; whereas for Morgan himself, by contrast, mind represented an emergent quality, wholly new, different and inexplicable in terms of what had come before.

Dalit consciousness is a reaction to dominant forces rooted in an yearning for relief from human conditions of existence and a sense of utter powerlessness in the depths of oppression.

It may be that the later alienation of young adults from the redemptive tradition is, in some degree, due to this inability to communicate to the child a spirituality grounded more deeply in creation dynamics in accord with the modem way of experiencing the galactic emergence of the universe, the shaping of the earth, the appearance of life and of human consciousness, and the historical sequence in human development.