Sentences with phrase «from human vision»

Not exact matches

It begins epistemologically from a particular place, but it opens up ontologically a vision of the human.

Apocalyptic thought provokes resistance, because it fuses an alternative vision of history's telos with warfare and final judgment, all within the context of a prophetic claim to have removed the veil that keeps humans from truly perceiving the world.

The question of the nature of such visions is more difficult, for it involves criteria by which visions are to be distinguished from invented ones or those due to mere subjective human conditions.

The religious vision from which Attic tragedy emerged was one of the human community as a kind of besieged citadel preserving itself through the tribute it paid to the powers that both threatened and enlivened it.

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

The belief that every human person possesses unalienable rights to liberty derives from a vision first introduced into history by Judaism and then taught to Christianity.

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.

And Schweitzer had grasped, from his very earliest days, the truth that all culture, all human interchange and social life, what we comprehensively call civilization, springs from nothing more substantial than our visions and dreams, our religious beliefs and convictions.

Matthew's anthropological undercurrent, in other words, presents on its own — in abstraction from the christological context in which it is set — precisely that vision of human existence that is generally associated with christology.

I do not believe there is any theme more central to Lewis's vision of human life in relation to God, and I think there are very few indeed who have managed as well as he to invoke simultaneously in readers both an appreciation for and delight in our created life, and a sense of the pain and anguish that come when that life is fully redirected to the One from whom it comes.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

Whitehead once suggested that from the religious vision we may conclude that there is a source for, and a giver of, «refreshment and companionship» to be known and enjoyed by human beings.

In our generation there is danger and hope — danger that these noncognitive accouterments will lose their aesthetic harmony and hypnotic power when integrated with the basic prehensions of science, and be reverted into impotent and empty symbols, jarring, ugly, and without force in final satisfactions: hope that the power of Jesus as lure will reassert itself in an aesthetic context devoid of supernaturalism, a context such that (the language now picks up echoes of van Buren) the vision of Jesus, the free man, free from authority, free from fear, «free to give himself to others, whoever they were «1 — such that this vision in its earthly, human purity will lure our aims to a harmonious concrescence, integrating scientific insight and moral vision and producing a modern, intensely fulfilling human satisfaction.

Begin to drop a providentially active God from this picture, and we get a vision of life that makes human happiness central and sees us as beings whose dignity lies chiefly in enacting that benevolence in ordinary life.

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?

From within our human history God's vision of cosmic destiny can be grasped only through the relatively limited and time - conditioned stories of promise that serve as the foundation of our biblical tradition.

Jeremiah's vision of the new covenant which God would inscribe upon the human heart follows his bitter reflections about how little individuals or nations learn from their experience.

But there is nothing egalitarian about a moral vision that flows from understanding human dignity in terms of transcendence - seeking projects; and libertarians, under the brutalizing influence of Ayn Rand, seem to have become increasingly honest about the inegalitarian consequences of their agenda.

He holds otherwise: «Successful natural - law arguments are those that argue from a particular vision of what human life is supposed to be in full development.»

He felt that the biblical portrayal of the human predicament could liberate the liberal mind from its rationalistic fixations, show the limitations of all human schemes, and save men from guilty despair when their visions did not bring in the Kingdom of God.

Successful natural - law arguments are those that argue from a particular vision of what human life is supposed to be in full development.

To be a religious believer is to know that the hungers of the human heart will not find fulfilment without God, but even religious believers benefit from goals short of the ecstatic vision of the divine.

Thus understood, the search for «organic unity» would indeed be a retreat from the vision of a dialogue of the hopes implied in the whole range of human cultures and experiences.

Unless technological reason is dominated by a vision that comes from beyond itself, it will lead us toward robotic efficiency, void of human ecstasy.

Such a vision, I believe, can grow from the thrust of the human spirit, the quest of life itself, pushing its way to the surface in dreams and hopes of a better world, a world that is not yet but which might be.

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.

Human beings are blessed by their past, but they are also bound by it in ways that hinder them from appropriating visions and values that their future salvation requires.

Do we only criticize scientists who draw inferences for the meaning and purpose of human life from their larger visions of the cosmos and our place in the grand narrative?

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

Nevertheless, the disturbance arises from an essentially Christian vision of human nature and the human condition that, while affirming their reconciliation in God, acknowledges the tension between justice and mercy in this world.

A Vision of Human Society We must be able to demonstrate how the whole universe relates to God, not in some arbitrary manner but from the very laws and dynamic of material existence.

The only way from the mountain of vision is down to the plains populated by ordinary human unhappiness and enjoyment.

It is clear that our hostility to nature flows partly from a vision of the cosmos in which we humans are only accidentally present and essentially absent.

Radicals are the permanently unsatisfied among us — nihilists of the Utopian vision, restless with the imperfections of humanity as we know it — who clamor for a future in which human beings will be different from what they are and the world transformed, for a world in which racism and evils like it will be purged from the species forever, and of course for the time when radicals like themselves will inherit the earth.

Jesus the Son of Marry (Peace and blessings be up on him) is known today to the Christian world as it is being described by John, Paul, Luke and others... whatever the way these human imagined him became the faith... record shows that the first book of NT was written at least 60 - 80 years after Jesus the son of Marry was taken away from this earth... and these writers used their vision as a weapon to get it to the brain of mankind... also there are debates among the Christian scholars that no one knows who is the writer of some of the gospels... someone else wrote it and used the names what we see today... i.e. no one knows when and who and how the Hebrew chapters were written... despite of lots of controversy on this, Christian scholars uses them to teach others...

Messianic humanism... is a passion for and vision of human deliverance and fulfillment derived from the fact and the power of God's incarnate humanity in Jesus Christ.

But if we reject the materialist, utilitarian vision and instead define our goals in terms of human values, then we are freed from the entropy trap and can create alternative futures to improve our quality of life.

They were of human vision and human experience; they began from the subjective and worked towards the objective.

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.

My thesis is that the many visions of perfection are more or less the same or at least analogical, and therefore if each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue at depth on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.

If each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.

The religious visions of mankind have usually pointed toward something or someone that saves the world of nature and of human experience from vanishing into a total nothingness.

The result is an expanded vision of the common good which both respects humans» differences from other creatures and forbids humans to «pull rank» over them.

From this we learn that the beatific vision does not cancel out our personality or God's, but rather gives us the measure by which we may understand all human possibility, and it places sociability at the heart of divine union, It is a profoundly ecclesial vision.

America's founding began with the Pilgrims» vision of a new Exodus and a new mission in the wilderness, and the new nation learned from the Jews to regard every human being as a living image of God.

And I still like it even though I understand and agree with your dislike of church «vision,» because this hymn isn't about a vision for the future of an organization, or a vision for any kind of institutionalized growth, but a vision of the constant presence of God in our lives, and in our very being, denying our need for material wealth and human approbation for the true spiritual fulfillment that comes from God.

The Faith vision argues that the Incarnation of the second person of the Blessed Trinity, far from being primarily a response to human sin, is in fact from the very beginning the meaning and purpose of the Universe.

In fleshing out from Merton's unsystematic corpus his vision of the human future, I begin with personal wholeness.

This vision draws out the very semantic of the fundamental concepts of identity and distinction from this undeniable, primary fact, that the human subject exists in a complimentary environment.