Sentences with phrase «fundamental human experiences»

Bill Viola has become known for his emotionally charged video art that investigates fundamental human experiences; as he describes it: «the unseeable, the unknowable, and the place between birth and death».

Drawing inspiration from his fascination with mystical traditions (most notably Zen Buddhism, Islamic Sufism and Christian mysticism), Viola's work largely deals with fundamental human experiences.

It points to fundamental human experiences and raises them up as warning signals to decision - makers.

In looking for inductive possibilities for a move from anthropology to theology, i.e., in attempting to find an anchorage for theology in fundamental human experience, Berger turns to our common, «universal» experiences - to what he labels «prototypical human gestures.»

Next, in a fascinating chapter on sport, Schall draws an analogy between the fundamental human experience of being wrapped up in watching a good game of sport, and contemplation of the Godhead.

Our «intuitive sense of self», says a New Scientist magazine special issue, «is an effortless and fundamental human experience.

He had shed any romantic notion of the monk as a cowled figure padding about a cloister garden and had come to define the monk, as he did in a talk he gave just weeks before his death, as a «marginal person who withdraws deliberately to the margin of society with a view to deepening fundamental human experience» (cf. Asian Journal, 1973, p. 305).

Such materialism risks reducing the meaningfulness of this fundamental human experience.

so food and food memory are a fundamental human experience.

This fundamental human experience of complete exposure in a personal relationship as interpreted by Lozano, discloses the honest fact that sometimes an experience this intense always feels unfamiliar.

While John Armleder, Jeff Koons, Haim Steinbach, and others carry on the spirit of Duchamp's intellectual wisecrack (while exploring issues of commodification, the doubtfulness of discernment, and the irrelevance of the art / kitsch dichotomy, all addressed through a compliant stance toward the marketplace), Gober bathes his urinals, sinks, beds, doors, dog baskets, armchairs, and other furnishings in murkier, more psychologically provocative waters, transforming his roster of everyday objects into an iconography of fundamental human experience.

Not exact matches

Richard Bensted covers SEO and human - centered design fundamentals well in his BizCommunity article on how to build brand experiences with SEO.

In some cases this appeal to inner intuition might take the form of the claim that each of us has a «non-sensuous experience of the self» which is «both prior to our interpretation of our sense - knowledge and more important as source for the more fundamental questions of the meaning of our human experience as human selves» (BRO 75).

The pamphlet deals with a fundamental issue of human experience and human history.

Of course, this does not mean that quanta have sense experience or consciousness, but even in human beings, these are not fundamental.

If we take seriously Whitehead's claim that the fundamental form of order and hence of value is aesthetic, and the accompanying principle of relatedness, it is obvious that unilateral power (the ability to affect without being affected) inherently inhibits the growth of value in human experience.

In the following part of this book five fundamental experiences will be described as forming a basis for a religious understanding of human existence.

Fundamental to all barriers is the condition of general ambivalence that all human beings — and specifically, here, preacher and congregation — experience in communication: that is, as human beings, we both want to speak and do not want to, and we both want to hear and are afraid to do so.

However much we recognize a profound ontological difference between elements of the world, including a fundamental difference between ourselves, many philosophers of religion want to say that God knows and empathizes with human experience in a way similar to divine relativity for several reasons: omniscience, a resolution to theodicy, and ontological unity.

The fact that many of the assumptions fundamental to Whitehead's starting point in human experience were thrown into question by those undertaking this revolution is the main reason, I think, for the subsequent neglect of his philosophy in the English - speaking world.

I agree with Hartshorne that this goal was to formulate a philosophy of panpsychism by generalizing fundamental features of human experiencing.

Because of this, and because human experience is so complex, conscious introspection is not the best way to examine experience for its most fundamental elements.

The biblical history is meaningful because it is related at every point to the fundamental reality which lies behind all history and all human experience, which is, the living God in His Kingdom; and because it moves towards a climax in which the Kingdom of God came upon men with conclusive effect.

At the risk of even greater brevity but in the hope of a clear capsule view, I set forth my own model: fundamental theology is that discipline which consists in philosophical reflection upon the meanings present in our common human experience and in the Christian fact.

Similarly, the major contribution of the existentialist movement in philosophy, psychology, and theology has been to point out the fundamental role of decision - making in all human experience.

Whitehead's well - known notion of the Stage of Romance in education gets its power from the fundamental aesthetic need of the human organism for novelty and zest in experience.

But in terms of foundations for dialogue the Cardinal talks about human dignity, rights and fundamental moral values, whilst also encouraging the «sharing» of «knowledge» and «experience», as well as «promoting» common values.

They admirably avoid the fundamental question that haunts Christian theology: if God who wills to be involved has created a world in which not even he can act in perfect blamelessness, how can God avoid the accusation of guilt — ultimate, primordial culpability for human suffering; culpability for that which we experience as evil?

Rather, it is to suggest that human experience is merely one point on a practically infinite continuum of experiences and that other points on this fundamental cosmological continuum may be almost infinitely different from the human in intensity and quality of experience.

Although it is sometimes forgotten that a worthy human life can be lived by those who do not work, or do not work for pay, it is still true that work is one of the most fundamental of human experiences.

Along with common human experience, the behavioral sciences provide much data that can only be explained in terms of the individual's fundamental desire to be valued.

The concept of tragedy seems indispensable to refer to certain fundamental aspects of human moral experience, and yet it poses many perplexities for theological and ethical thought.

For both Niebuhrs, certain fundamental experiences of limitation suggest that human existence is tragic.

1Whitehead's «ontological principle» is central to his process theory which posits quanta of experience as he fundamental basis of what humans understand as reality.

In apparent opposition, we have claimed throughout this book that religious awareness is possible in every human experience — that the fundamentals described in Part Two are universal and central, in the sense that there is no experience to which they are not relevant.

In spite of this reciprocal influence, however, it is clear that Whitehead's fundamental categories are generalizations from human experience (PR 172).

The changes which the patient was experiencing, with much travail, are nonetheless precisely those sorts of changes predictable throughout the human life - cycle, about which the fundamental task is to maintain an affirmation of the natural order, with all its vicissitudes.

Nevertheless, if we say, as I think we should, that the subjective feeling of creative unification of the incomplete is at the heart of human experience and the universe, and that our ontology should reflect this by maintaining the fundamental contrast between creative becoming and accomplished being, then perishing is a very important doctrine indeed!

The theological entailment of this is that the locus of revelation is not just the event of Jesus Christ or the word about him or, on the other hand, human experience, but is rather the intersection of the New Testament kerygma with the universal archetype of death and resurrection which underlies that fundamental human life rhythm of upset and recovery (Susanne Langer) and which generates comic narratives.

A complete relativism of either mode of knowing, scientific or philosophical, he considers not only to be an unwarranted restriction of the human mind but also to be contrary to our fundamental experience.

based on a fundamental presupposition that there is a metaphysical - moral realm that is real, transcendent to the empirical world, and simultaneously sufficiently present to human reflection and experience that it can be taken as the decisive point of reference for the understanding and guidance of empirical life and historical existence.

The election of John F. Kennedy to the presidency in 1960, and the Vatican Council's endorsement of religious liberty as a fundamental human right, vindicated the confidence of Catholics in America and the American experience of Catholicism.

Whatever its ultimate significance may prove to be, this is certainly one fundamental form of human experience.

Eating is fundamental not only for health but also as part of the social fabric of the human experience.

And as the vice-director of Human Rights in Childbirth, I work to establish women's fundamental right to make decisions about their bodies and babies, a right that I've always been quick to say must reach beyond courtrooms and hospitals into our daily conversations and experiences.

In that respect, the self is similar to free will, another fundamental feature of the human experience now regarded by many as an illusion.

In new research, published in PLOS Computational Biology, neuroscience researchers have created an algorithm to reveal key insight into why the brain can sometimes muddle up one of the most fundamental aspects of the human experience.

Fear of death is a fundamental part of the human experience — we dread the possibility of pain and suffering and we worry that we'll face the end alone.

The need to belong and experience social connections is a fundamental human characteristic.

Hamilton [1] provided the fundamental theoretical observation that genes imparting deleterious effects on post-reproductive survival will accumulate, yet human females experience menopause.